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FROM   THE   LIBRARY  OF 
REV.   LOUIS    FITZGERALD    BENSON,   D.  D. 

BEQUEATHED   BY   HIM  TO 

THE   LIBRARY  OF 

PRINCETON  THEOLOGICAL  SEMINARY 


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I  IN   WHICH    IT   IS   CLEARLY    SHEWN,         § 

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6  THATITISTHB                                                   V 


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D  U  T  Y    OF   C  H  R  T  S  T  I  A  N  S  | 


t  X 

V  TO     TAKE     THE     TRIKCIfAL     JUBJECTS    AMD    OCCASIONS    OF    THEITl  fc 

I  I 

I  Pialms,  Hymns,  and  Spiritual  Songs  | 

A  if 


FROM     T   H   R 


GOSPEL   OF  CHRIST.        1 


/  k'' 


X  BT    JAMES    LATTA,     A.M. 

I  MINISTER    OF   THE  GOSPEL   AT    CHESNUT-LETVEL. 


0  .       THILADELPHIA  :    PRINTED    FOR    THE    AUTHOR,  8 

1  ^r  WILLIAM  IV.  JVOQDlVAIiD,   AT  FRANKLIN'^  HEAD,        J 
0  NO.   4J,   CHESNUT-STRE£T.  S 


X  f 


« 


THE 


PREFACE. 


JL  HE  author  of  the  following  pages  has  had  it  in  view, 
for  feveral  years  pafl,  to  communicate  to  the  public  the 
thoughts  and  reafonings  contained  in  them.  Various 
confiderations  have  retarded  the  execution  of  his  defign. 
He  hoped,  that  fome  perfon  of  fuperior  abilities  and 
opportunities,  for  elucidating  and  inveftigating  the  fub- 
jed,  would  have  undertaken  it.  He  was  defirous,  as 
far  as  might  be,  of  furnilhing  himfelf  with  thofe  mate- 
rials, that  mofl  fully  tellify,  what  was  the  pradlce  of 
the  church  of  Chrifl:  in  her  earlieft  and  pureft  ages, 
when  we  may  be  aflured,  that  flie  mofl  clearly  under- 
ftood,  and  mofl  exadlly  obeyed  the  commands  and  di- 
redions  of  our  Lord  and  his  Apoftles.  The  delay  gave 
him  alfo  an  opportunity  of  confidering  whatever  occur- 
red in  his  reading  the  facred  fcriptures,  or  other  writings/ 
that  might  ^e  of  advantage  for  calling  light  upon  his 
fubject ;  as  alfo  of  attending  to  whatever  has  been  ad- 
vanced by  thofe,  who  have  oppofed  the  dodrine,  which 
he  has  endeavored  to  eilablifti. 


After  all,  if  the  author  could  have  been  induced  to 
believe,  that  the  church  of  Chrifl,  was  flill  under  obli- 
gation to  offer  up  to  God  a  worlhip,  which  was  origi- 
nally appointed  to  be  offered  up  through  priefls  and 
<f  acrifices ;  and  tjxat  the  Apoflle*s  commanding  us,  to  do 

A  2 


iv-  The  P  REV  ACE. 

ivhatever  we  do  in  vjord  or  deed,  in  the  ncjne  of  the  Lord 
Jefus,  left  us  at  entire  iibert).  to  negled  all  explicit  and 
dired  mention  of  the  name  and  interceffion  of  the  Lord 
Jefus,  in  all  our  fongs  of  praife  and  thankfaivinfr  to 
God~If  he  could  have  been  perfuaded,  that  God  had 
eonimanded  us  to  condud  this  part  of  our  worlhip,  juft 
as  if  the  glorious  work  of  redemption  was  yet  to  be  ac- 
complijlied,  and  to  treat  the  adionsand  fufFerings  of  the 
Saviour,  in  it,  as  if  they  had  been  only  foretold  or  pre- 
figured, but  never,  to  tliis  day,  performed  or  endured — 
If  he  could  have  believed,  that  He,  viho  has  commanded, 
that  all  men  Jhould  honor  the   Son  even   as  they  honor  the 
Father,  had  forbidden  tlie  minii^er  of  Chrift,  when  he 
goes  about  to  teach  and  admonifli  in  Pfalms,  Hymns  and 
Spiritual  Songs,  to  fay  anything  in  thefe  that  is  reveal- 
ed in  the  Gofpel,  concerning  him — Had  forbidden  him 
to  fay  any  thing  of  the  account  the  Evangelifts  give  us 
of  the  tranfcendent  dignity  of  his  perfon,  of  the  fpotlefs 
holinefs  of  his  life,   of  the  luftre  of  his  miracles,   of  his 
heavenly  dodrines  and  difcourfes,  of  his  agonies  in  the 
garden,  and  his  fufFerings  on  the  crofs — Had  forbidden 
him  to  fpeak  in  Pfalms  or  Hymns  of  thofe  circumllanccs 
of   glory    and    honour,    that  attended    his    refurrec- 
tion    from    the   dead    and    afcenfion    into   Heaven — - 
and  had    retrained   him  from  paying  to   the  Saviour 
any  of  thofe  praifes  and  adorations,  which  the  glorified 
.  Saints  and   Angels  in  Heaven  are  direded  to  pay  him, 
in  confequence  of  an  accomplifhed  redemption— If  he 
could   have  believed,  that  God  had  difplayed  his  glory 
in  Chrifl,  in   a   manner   more   illufLrious,  than  in  any 
former  inflances,  and  that  he  hzd  prede/Iinated  a  people 
unto  the  adoption  of  Children,  hy  Jefus  Chrift,  that  they 
tn'ght  be  to  the  praife  of  his  glory  ;  and  yet  had'  forbid- 
/den  this  people  to  compofe  or  fing  a  Song  of  Praife  or 
Thankfgiving  to  him,  for. this  predeftin^tion,  adoption., 


The    PREFACE.       ■■  v. 

or  for  the  wonderful  means,  by  which  they  had  been 
raifed  to  this  high  dignity — I  fay  if  the  author  could 
have  believed  thefe  things,  with  many  n)ore  cf  the 
like  nature,  he  never-  would  have  fubjetled  himfell  to 
tlie  labor  of  whtino;  the  folio  win  jr.  flieets  :  much  lefs 
would  he  have  done  any  thing  that  tended  to  leffen  his 
eftimationand  influence,  however  fmall  they  may  be,  with 
fome  whofe  fi-iendlhip  he  highly  values,  and  whole  ear- 
ly prejudices  in  favor  of  the  Old  Tefiament  Pfalmody, 
are  perhaps,  too  deeply  fixed  to  be  removed  by  any 
thing  he  has  advanced.  He  hopes,  however,  they  will 
fee  fome  reafon  for  his  differing  from  them  in  fentiment, 
and  impute  this  difference,  not  to  any  affedation  of  fm- 
"gularity  but  to  what  is,  in  his  apprehenfion,  a  v;ell- 
grounded  perfuafion  of  the  truth.  And  if  he  has  difco- 
vered  any  eager^^fs  of  fpirit,  in  blaming,  or  cenfuring 
thofe,  who  are  ef  oppodte  fentiments,  he  hopes  they 
will  have  the  candor  and  juflice,  to  afcribe  it  to  his 
zeal  for  the  honor,  and  intereft  of  the  Gofpel,  and  its 
'Divine  Author  and  to  his  earneft  delire,  that  a  due  re- 
gard fhould  be  had  to  them,  in  every  part  of  our  devo- 
tion. 

The  Author  alfo  entertained  an  high  degree  of  hope, 
that,  if  the  people  would  be  brought  ferioufly  to  con- 
fider  the  fubjed,  in  the  light  of  reafon  and  Scripture, 
they  would  be  of  the  fame  fentiments  with  himfelf, 
and  no  longer  difhonor  that  Gofpel,  in  which  they  pro- 
fefs  to  glory,  by  leaving  it  entirely  out,  in  any  part  of 
their  devotions ;  efpecially  in  their  Songs  of  Praife, 
where  gratitude  for  it  Ihould  always  conflitute  a  prin- 
cipal part.  He  was  earneflly  defirous  too,  that  that 
worfhip,  and  thofe  honors  fliould  be  reftored  to  the  Son 
of  God,  which  the  primitive  Church  paid  him,  which 
Ae  Saints  and  Angels  in  Heaven  continue  to  pay  hini'. 


Vi.  The    P  RET  ACE. 

which  God  the  Father  To  peremptorily  requires,  and 
theApoftle,  with  exprefs  regard  to  our  Pfalmody,  en- 
joins, when  he  lays,  Whatfotver ye  do  In  ivord  or  deedy 
do  all  in  the  name  of  the  Lord  Jefus. 

Imprefied,  as  the  Author  was,  with  thefe  hopes  and 
defires,  if  he  had  concealed  or  difguifed  his  fentiments 
he  would  not  have  been  faithful  to  his  fellow  Chrillians, 
difcharged  a  good  confciencc,  or  been  faithful  to  him, 
>vho  has  called  him  to  the  profeHion  and  hopes  of  the 
Gofpel,  and  who  has  given  him,  though  lefs  than  the 
'kafl  of  his  fervants,  this  grace,  that  he  faould  preach 
Jinong  the  Gentiles  the  unlearchable  riches  of  Chrift. 

If  after  having  been  laid  under  fuch  fpecial  and  dif- 
tinguijfliing  obligations  by  his  God  and  Redeemer,  and 
in  the  certain  profpect  of  appearing  before  the  judo-- 
ment  feat  of  Chrift,  he  could  have  fo  far  undervalued 
the  approbation  of  God,  as  to  have  put  it  to  the  ha- 
zard, by  conforming  to  the  opinions  or  doctrines  of 
men ;  he  could  not  have  b^en  a  fervant  of  Chrift. — He 
hopes,  therefore,  that  even  they,  who  differ  from  hini 
in  fentiment,  will  approve  his  integrity.  If  the  Au- 
thor has  erred,  he  has  erred  with  the  v/hole  primitive 
Church,  which  for  upwards  of  three  hundred  years  of- 
fered np  her  devotions  to  God  in  a  Pfalmody,  the  fub- 
jecls  and  occafions  of  which,  were  taketi  from  the  Gof- 
pel of  Chrift.  He  has  erred  with  many  Divines  and 
others,  eminent  for  piety  and  ufefulnefs  in  the  Chur- 
ches, both  in  the  paft  and  prefent  age  ;  infbmuch  that 
there  have  been  few  Minifters  or  private  Chriftians  en- 
dowed with  a  capacity  and  genius  for  poetry,  and  ani- 
mated with  a  fpirit  of  a  lincere  and  lively  devotion, 
who  have  not  einployed  their  talents  in  this  way.  A- 
■moag  thefe  we  may  mention  a  Flavel,  an  Erflcine,  a 


The    PREFACE.  y'iu 

Willifon,  a  Doddridge,  a  Newton,  a  Cowper,  and  a 
Watts.  And  no  doubt  many  more  might  be  added  of 
eminent  piety  and  abilit}'-,  whofe  names  and  writings 
have  not  come  to  the  Author's  knowledge. 

Some  Authors  in  this  country  have  aflerted,^  and  en- 
deavored to  prove,  that  the  Old  Teftnment  Pfalmody 
is  a  fyftem,  to  which  the  Church  of  Chrift  is  to  be  con- 
jfined  to  the  end  of  time.  But  however  eminent  they 
may  be  for  theological  learning,  for  flrength  of  reafon- 
ing,  or  accuracy  and  fkill  in  criticifm,  fuch  is  the  Au- 
thor's ignorance,  flownefs  of  apprehenfion,  or  incapa- 
city to  perceive  the  force  of  an  argument,  tkat  all  that 
they  have  offered  has  rather  confirmed  him  inhisprefent 
fentiments. 

I.  They  fhould  have  fhewn,  in  the  fuft  place,  that  this 
Word  of  Chrifiy  of  which  the  Apoftle  fpeaks  to  the  Co- 
lollians.  Chap.  iii.  i6.  was  fo  peculiarly  reftricled  to 
the  Pfalms  of  David,  that  what  Chrift  himfelf  deliver- 
ed by  his  own  Minifliry  and  that  of  his  Apoftles,  was  no 
part  of  that  word ;  and  that  the  Coloflians  could  not 
fail  to  have  underftood  the  Apoftle  as  meaning  by  the 
word  of  Chrift,  thofe  Pfalms. 

2-     They  fhould  have  fliewn  that  it  was  ufual  with 
our  Apoftle  and  the  other  facred  writers,  in  mentioning  ■ 
the  Pfalms  of  David,   to  call  them  Pfalms ^  Hymns  and 
Spiritual  Songs* 

3.  They  fhould  have  proved  that  it  was  the  duty 
of  Chriftians,  not  to  draw  the  inflrudions  and 
admonitions,  which  they  communicated  to  one  ano- 
ther, in  thefe  Pfalms  and  Hymns,  from  the  dodlrines  and 
difcourfes  of  our  Saviour  and  his  Apoftles;  but  from  the 
words  of  David  and  Afaph. 


viii.  The     PREFACE. 

4.  They  ihould  have  fhewn,  that  the  whole  worfaip  of 
the  Old  Teft^ment  was  conducted  in  the  niime  of  the  Lord 
J^'us,  and  that  the  Songs  of  Praile  and  Thankfgiving, 
e.-'-ecially  under  thatdifpenfation,  were  exprefsly  offered 
u;^  iothe  Father,  through  Chrift.  Thefe  things  can  ne- 
Vv':-!  )e  proved — and  tlie  very  reverfe  of  them  all'appears 
to  uc  the  truth. 

It  is  manifeft  from  th(?  Scriptures,  that  the  Old  Tef- 
tanient  Church  had  noaCcefs  to  God,  but  through  priefls 
and  flicvifices,  and  it  is  prefumed  to  be  out  of  the  pow- 
er  oi  thefe  writers  to  produce  afingle  inftance,  in  which 
the  congregation  of  Ifrael  approached  God,  in  any  pub- 
lic acl  of  devotion,  otherwife  than  through  thefe.  Naj'- 
iii  -he  celebrated  inilance,  which  our  Authors  quote, 
2  Chron.  xxix.  30.  in  which  they  pretend  there  is  a 
franding  rule  for  Chriilian  Pfalmody  binding  to  the  end 
of  time;  we  find,  that  confecrated  Levites  were  the 
fingers,  nor  did  they  proceed  to  fing  praife  to  the  Lord 
in  the  vjords  of  Ddvtd  and  ^faph,  until  a  burnt-oifering 
had  been  offered  upon  the  altar-  Now  if  the  Church 
at  ColofTe  had  been  Jevv^s,  and  they  and  the  Apoftle  had 
been  living  in  the  days  of  Hezekiah,  feven  hundred 
years  before  Chrifl,  he  would  no  doubt  have  command- 
ed them  to  approach  God,  in  the  fame  manner,  through 
priefts  and  facrifices.  But  the  prtefthood  being  changed^ 
there  is  made  of  necejpdy  a  change  alfo  of  the  law.  (Keb. 
vii.  12.)  The  Apoftle,  therefore,  enjoins  it  upon 
Chriftians  to  offer  up  their  Pfalms,  Hymns  and  Spiritu- 
al Songs  to  God,  in  the  name,  and  through  the  inter- 
ceffion  of  our  Lord  Jefus. — And  can  it  be  fuppofed,  that 
we  are  ftill  under  obligation  to  offer  up  to  God  a  form  of 
worfiiip,  in  which  there  is  no  diretl  and  exprefs  regard 
to^  our  great  High-Prieft,  and  which,  by  leaving  him 
out,  would  imply,  that  the  law,  requiring  our  approach 


The   PREFACE*  ix* 

to  God,  through  priefts  and  f^icrifices,  is  ftill  m  force? 
The  Apoftle  commands  us  in  evtry  thing  to  give  thanks ; 
(i  ThefT.  V.  18.)  and  gratitude  requires,  and  Gojti  by 
every  extraordinary  inierpofition  in  our  favor  juftly  de- 
mands a  Song  of  gratitude  and  praife-  The  piety  and 
gratitude  of  the  Saints  in  all  ages  have  led  them  to  thi^ 
Now  to  fay  nothing  in  all  our  fongs  of  praife  of  the  in- 
carnation of  the  blefTed  Jefus,  and  of  the  glorious  and 
eternal  redemption  he  has  obtained  for  us,  one  would 
think,  muft  either  imply  great  ingratitude  for  thefe  in- 
eftimable  favors,  or  amount  to  a  declaration,  that  thefe 
events  have  never  been  accompliflied ; — and  to  fing  of 
them  only  in  the  language  of  prophecy,  or  of  the  typi- 
cal obfervances  that  prefigured  them,  amounts  to  the 
fame  thing*  And  to  confine  ourfelves  to  the  Songs  of 
the  J«wi{h  people  muft  imply,  as  far  as  this  part  of  cur 
Avorlhip  goes,  that  no  couliderable  facts  or  events,  re- 
Hefting  glory  upon  God,  or  meriting  praife  or  gratitude 
from  us,  have  come  to  our  knowledge,  for  upwards  of 
two  thoufand  years. 

If  our  Heavenly  Father  has  given  us  any  advantages 
above  the  Old  Teftament  Saints,  it  is  but  reafonablc 
and  juft,  that  thefe  advantages  ihould  be  acknowledged; 
And  there  is  no  part  of  our  worlhip,  in  which  we  carl, 
with  greater  propriety,  make  this  acknowledgement, 
than  in  our  fongs  of  praife.  The  force  of  truth  has 
obliged  a  late  author  upon  this  fubject  to  whom  a  refer- 
ence is  made  in  fome  following  pages*,  to  grant  that  we 
have  three  advantages  above  the  Old  Teftament  Church. 
A  very  fcanty  enumeration  indeed!  Witfius  has  repre- 
fented  them,  as  amounting  to  more  than  double  the  num- 
ber.    But  let  us  hear  what  they  are.     "  The  firft  is, 

*  The  Rev.  John  Anderfon,  Author  of  Two  Difcourfes  on 
Pfalmodv. 

B 


X*  The    PREFACE, 

"  that  Ghrift  is  adnally  come.  The  fecond,  that  wff 
'*  have  the  New  Teftament  Scriptures.  The  third, 
*'  that  we  have  a  more  abundant  fupply  of  the  Spirit  of 
*'  Chrift.  Thus,  what  was  prophecy  to  them  is  fulfilled 
"  to  us ;  what  was  praclifed  by  them  as  a  type,  more 
*'  obi'curely  fetting  forth  him  that  was  to  come,  is  now 
*'  to  be  contemplated  by  us,  as  a  metaphor  or  allegory, 
"  clearly  fetting  forth  him  v^ho  is  already  come(^rt^." 

Now  I  would  afk  our  author  what  reafon  can  be  af- 
ligned  for  glorifying  God  in  the  prophecy,  which  \i  not 
ftronger  for  thanking  him  for  its  accompliflnrient  ?  Of 
what  advantage  the  New  Teftament  Scriptures  can  be 
to  us  in  our  Pf alms,  Hymns  and  Spiritual  Songs,  if  it  is 
unlawful  for  us  to  teach  or  admoniih  from  them?  Of 
what  ufe  can  a  light  be  in  a  place,  where  we  dare  not 
introduce  it  ?  How  can  the  typical  obfervances  and 
figures  in  the  Book  of  Pfalms  be  accompanied  with  the 
livrht  of  the  New  Teftament  revelation,  when  everv 
departure  from  the  matter  or  form,  in  which  thefe 
Pfalms  were  written,  implies,  in  his  judgment,  a  reflec- 
tion on  the  Spirit,  and  is  a  corruption  of  the  worftiip  of 
God? 

But  we  will  fuppofe  that  light  introduced,  if  it  be  - 
poflible,  without  changing  any  thing  of  the  typical  or 
.  figurative  language,  and  then,  fays  our  Author,  *''  thefe 
*<  typical  obfervances  and  figures  are  undoubtedly  at- 
"  tended  with  the  advantage  of  giving  us  a  much  clear- 
'^  er  and  more  ftriking  view  of  the  principal  objed,  than 
*'  if  it  were  exprefled  in  ftmple  terms  and  divefted  of  its 
*'  acceflary  idea."  Now  I  prefume  that  our  author  will 
grant,  that  the  principal  objecl  to  which  thefe  typical 
obfervances  referred  was  Chrift. 

(a)  Vidic.  Cant.  Dom,  page  69. 


The    P  REFJ  C  E.  xi. 

Let  him  produce  any  type,  figure,  or  typical  eblerv- 
ance,  which  he  conceives  will  give  us  clearer  and  more 
ftriking  views  of  this  object  than  the  fimple  terms  of 
the  Gofpel,  divefted  of  all  figure  ;  and  we  will  venture, 
to  fay  with  the  Apoftle,  2  Cor.  iii.  10.  tliat  however 
glorious  it  may  be,  it  hath  no  glory  in  this  refpecl,  by 
reafon  of  tiie  glory  that  excelleth.  Every  type,  every 
fio-ure  muft  be  eclipfed  before  the  Sun  of  Righteoufnefs. 
•*' As  the  fun  fwalloweth  up  the  hght  of  the  moon  and 
*'  flsrs,  in  like  manner  is  the  luflre  of  former  difpenfa- 
^'  tions  fwallowed  up  in  that  of  the  Gofpel^^^^,." 

Obferve  how  confiftent  what  our  Author  here  fays, 
*'of  the  clear  and  (Iriking  views  the  types  give  us,'*  is 
with  what  he  fays  in  another  place.  Speaking  of  the 
Old  Teftament  he  fays-  "  The  Lord  was  pleafed  to 
*'  lead  Church  members  under  it  by  the  hand  to  the  un- 
*'  derftanding  and  application  of  the  things  contained  ia 
*'  the  word  in  a  manner  adapted  to  their  childifli  condi- 
**  tion,  by  the  inftitution  of  types  ziid  figures.  Thefc 
^'  types  were  no  otherwife  veils  to  the  fpiritual  things 
*'  fignified  by  them,  than  a  child's  fpelling  and  dividing 
*'  the  words  is  veil  to  the  fenfe  of  what  he  reads,  whicl^ 
"  truly  leads  to  that  fenfe,  though  in  a  way  adapted  to 
''  the  capacity  of  a  child — Under  the  NewTeftament 
"  the  fame  things  that  had  been  fet  forth  in  the  word 

"  are  fet  forth  in  it  ftill,  but  more  clearly  ajid  fully, 

"  The  Church  has  now  no  more  occanon  for  the  way  of 
*^  learning  fuited  to  a  (late  of  childhood,  by  types  and 
^'  figures,  as  one  that  has  learned  to  read,  has  no  more 
*^  occafion,  in  order  to  come  at  the  fenfe  of  what  hq 
"  reads,  to  fpell  and  divide  the  words  into  fyllables  (/;)-. 
Surely  this  gentleman  will  never  fend  back  the  New 
Tellameut  Church  to  a  way  of  learning,  by  types  and 

f^JDoddridge  in  loc.  (i)    Vindlc.  page  :9. 

B  % 


Kil.  The    PREFACE. 

figures,  fuited  to  a  Ihte  of  childhood,  and  which  flie 
has  no  occafionfor."  He  acknowledges,  that  flie  has 
learned  to  read,  and  furely  he  cannot  intend  to  confine 
her  to  '*  fpell,  and  divide  the  words  into  lyllables  in 
f*  order  to  come  at  the  fenfe  of  whatfhe  reads." 

It  can  never  be  his  mind,  that  in  teaching  and  admo- 
jnihing  one  another  in  Pfalms,  Hymns,  and  Spiritual 
Songs,  we  ihould  draw  our  inftruftions  and  admonitions 
from  that  part  of  the  word  where  "  the  fame  things" 
are  more  darkly  and  fparingly  fet  forth,  rather  than 
from  that  part  of  it  where  **  they  are  fet  forth  more 
*'  clearly  ^nd  fully. ^^  Or  does  he  believe  inliis  confci- 
cnce,  that  our  Heavenly  Father,  after  having  taught 
us  to  read  by  iheperfonal  miniftry  of  his  own  Son,  has 
remanded  us  back  to  the  lordly  difcipline,  and  fparing 
inftrudions  (a),  of  thefe  tutors  and  governors^  from 
whom  this  Divine  perfon  came,  at  the  expence  of  fuch 
low  abafement,  and  extreme  fufFering,  to  fet  us  free  ? — 

And  what  fhall  we  fay  of  the  more  abundant  fupply 
of  the  Spirit  of  Chrift,  which  he  acknowledges  we  have 
received,  if,  with  all  its  fulnefs,  we  are  in  a  worfc  con- 
dition, with  refpecl  to  one  important  part  of  our  wor- 
fhip  than  the  Old  Teflament  Church?  The  children  of 
Ifrael,  from  the  days  of  Mofes  until  after  their  reftora- 
tion  from  the  Babylonilli  captivity,  had  perfons  among 
them  who  were  enabled  by  the  Spirit  to  con)pofe  Pfalms 
and  Hymns,  fuitable  to  their  fituation  and  circumftances* 
And  now  when  a  more  abundant  fupply  of  the  Spirit  of 
Chrift  is  acknowledged,  and  Chriftians  are  commanded 
to  he  filled  -uilth  it,  they  are,  it  feems,  wholly  incapacita- 
ted iov  fpcak'ing  to  themfelves  in  Pfalms,  Hymns  and  S^U 

(a)  Witfius. 


The    PREFACE,  xiii. 

rttud  Songs  /  When  Chriftians  are  commanded  to  give 
thanks  always  for  all  things  unto  God  and  the  Father  in 
the  name  of  our  Lord  Jefus  Chrift,  and  when  this  com- 
mand is  given  with  exprefs  regard  to  our  Pfalmody,  it 
muft  be  furprifmg,  that  not  fo  much  as  a  fingle  Pfalm 
or  Hymn  fhould  be  compofed  or  fung  by  Chriftians  in 
conformity  to  this  dircftion.  It  feems  ftill  morefurprif- 
ing  to  hear,  a  Minifter  of  the  New  Teftament,  profels- 
ing  a  regard  to  the  authority  of  the  Apoftle,  and  acknow^. 
ledging  a  more  abundant  fupply  of  the  Spirit  of  Chrift 
under  the  Gofpel,  -and  yet  aflerting  that  it  is  unlawful, 
and  unwarrantable,  and  a  corruption  of  the  worlhip  of 
God,  to  compofe  or  fing  fuch  a  Hymn.  How  far  dif- 
fering from  this  is  the  declaration  of  the  modeft  and  ju- 
dicious Dodtor  Ridgley  in  his  Leftures  upon  our  larger 
Catechifm,  Vol-  2.  Page  359.  Speaking  of  Hymns  of 
human  compofure  he  fays,  "  If  we  have  ground  to  con- 
•'  elude  the  compofure,  as  to  the  matter  thereof,  and 
''  mode  of  expreffion,  unexceptionable,  and  adapted 
*'  to  raife  the  afFedlions,  as  well  as  excite  fuitable  ads 
*'  of  faith  in  extolling  the  praifes  of  God,' it  gives  me  no 
"  m.ore  difguft,  though  it  be  not  in  Scripture- words, 
*'  than  praying  or  preaching  do,  when  the  matter  is 
<*■  agreeable  thereunto." 

The  pious  and  eloquent  Bifhop  Home,  has  advanced, 
many  things  very  plaufibly  in  order  to  recommend  the 
Pfalms  of  David  as  a  ftanding  fyftem. — But  he  has  taken 
no  notice  of  the  Apoftle's  direction,  refpefting  Pfalmody, 
nor  fhewn  how  it  is  polTible  for  us  to  conform  to  it  in  ad- 
hering to  David's  Pfalms.  In  order  to  ling  them  in 
fuch  a  manner,  as  to  accommodate  them  to  the  Gofpel 
he  recommends  it  ''to  fubftitute  the  Meffiah  for  David, 
*<  the  Gofpel  for  the  Law,"  &c,  (a).     But  he  fliould 

(a J  Preface  pag.  26,  2  7.  Eng.  Edit. 


Xiv.  The     PREFACE. 

have  ratiier  faid  :  Let  us  fubftitute  David  for  the  Mef- 
fiali,  the  Law  for  the  Gofpcl;  which  in  fact  is  the  cafe, 
v/hen  wefmgof  theaclions,  fufFerings,  victories  or  ex- 
altations of  David  inflead  of  thofe  of  oin-  great  High- 
Prieft  and  Captain  of  our  Salvation.  Wich  refped  to 
the  Jews  thefubRitution  n^ight  have  been  proper.  But 
what  can  warrant  our  making  fuch  a  fubftitution  ?  Shall 
any  man  prevail  upon  us  to  return  to  the  fliades  of 
good  things  to  coii>e,  when  VvC  have  the  things  them- 
felves?  Shall  we  light  a  lamp  when  the  fnn  fliineth  in 
his  ftrength?  Having  attained  to  the  knowledge  and  full 
underftanding  of  manhood,  fliall  we  return  to  learn  af- 
ter the  elements  and  rudiments  of  Children — IVhen 
the  fulnefs  of  time  ivas  come,  God fent  forth  his  Son,  made 
of  a  -woman,  made  under  the  Lavs,  to  redeem  them  thaf 
luere  under  the  Law,  that  vje  might  receive  the  adoption 
%f  Sons.  And  fhall  they,  who  have  been  thus  fet  free, 
return  again  to  a  fervile  bondage  under  the  elements  of 
the  world  P     Gal.  4.  3.  4. 

Whatever  deference  fhould  be  paid  to  the  piety,  elo- 
quence and  ingenuity  of  the  Author,  laft  mentioned, 
we  mufl  beg  leave  to  obferve,  that  fo  various  are  the 
meanings,  which  he  has  put  upon  the  Pfalras,  that  an  in- 
dividual mufl  often  be  at  a  lofs  to  fix  upon  any  determi. 
nate  fenfe  in  which  he  ought  to  fmg  them  ;  while  a  con- 
gregation finging  the  fame  words  may  affix  ideas 
to  them,  asdilFerent  as  can  well  be  conceived. 

To  conclude  :  It  is  no  wonder  that  that  part  of  our 
devotion,  which fhould  be  the  moft  lively  of  all,  is  found 
to  be  deflitute  of  proper  fpirit  and  fervor,  when  we  do 
not  offer  it  up  to  God  through  that  new  and  living  way 
which  he  him/elf  hath  confe  crated  for  us. — When  we  pay 
no  proper  regard  to  the  great  High-Prieft  over  the  houfe 


The    PREFACE.  xv. 

of  Cody  through  who7n  alone  we  can  draiv  near  ivith  full 
ajfurance  of  faith)  and  have  boldnefs  to  enter  into  the  ko- 
lie/}  of  all. 

Then  fhall  our  fongs  of  praife  and  gratitude  to  God 
rire  to  fome  good  degree  of  ardor — then  ihall  our  faith, 
and  love  and  hope  in  him,  be  lively,  when  we  celebrate 
hitn  as  our  Father  in  Chrift,   and  iing  of  his  electing, 
juflifying,    and  adopting   grace,  and    contemplate  that 
glorious  and  eternal  inheritance,  which  he  has  fent  his 
Son  to  purchafe  for  us,  for  which  his  Spirit  is  preparing 
us,  and  to  which  he  is  ready  to  receive  us. — Then  fhail 
we  be  fenfible  of  the  powerful  and  conftraining  force  of 
the  love  of  Chrift  when  we  fing  of  him,  not  only  as 
Iiumbled,  laboring,  and  dying,  but  living  and  reigning 
for  us. — Then  lliali  our  love  to  the  Spirit,  and  our  joy 
in  him  be  abundant,  when  we  learn  to  celebrate  him  as 
the  Author  of  all  our  graces,  as   the  fpring  of  all  our 
confolations,  as  the  pledge  and  earneft  of  our  future  fe- 
licity and  glory.     Thefe,   my  dear  fellow  Chriftians, 
will  undoubtedly  be  fome  of  thofe  delightful  themes  of 
our  fongs  in  Heaven ;  let  us,   therefore  be    learning 
them  on  earth,  and  anticipate  in  fome  degree,  in  our  af- 
femblieshere,  the  affectionate  and  lively  devotion  of  thofe 
afcriptions  of  praife  to  our  God  and  Redeemer,  in  which 
wc  will  harmonioufly  join,  when  we  Ihall  come  to  the 
general  Affembly  and  Church  of  the  Firft-born,  whick 
'are  written  in  Heaven.     Amen. 


A 


DISCOURSE 


P   S  A  L 


O  N 


D  Y. 


Col.  iii.    1 6,  17. 

Let  the  Word  of  Chr'ift  dwell  in  you  richly,  Injill  xvlfdom, 
teaching  and  admonlflnng  one  another  in  Pfalms  and 
Hymns,  and  Spiritual  Songs  ;  JInging  with  grace  in  your 

hearts,  to  the  Lord And-mhatfoever  ye  do,  in  word  or 

deed,  do  all  in  the  name  of  the  Lord']  ef us,  giving  thanks 
to  God  and  the  Father,  by  him^ 

X  HE  nature  of  man  has  been  enriched  by  its  great 
and  bountiful  Creator,  with  a  great  variety  of  no- 
ble  capacities  or  powers. — He  can  form  conceptions  of 
the  higheft  and  nobleft  objefts,  and  contemplate  them 
with  adiniration  and  delight.  He  is  capable  of  cloath- 
mg  his  fentiments  v/ith  language,  and  takes  pleafure  in 
expreffing,  in  fome  fuitable  manner,  the  grandeur  and 
excellence  of  any  obje^,  that  fills  the  heart  with  won- 
der, gratitude,  or  love.     The  great  original   of  thele 


l8  A   DISCOURSE   ON   PSALMODY. 

powers  fliews,  to  what  purpofe  they  fliould  be  princU 
pally   employed.     Nothing  can  be  more  evident,   than 
that  they  fhould  be  chiefly  exerted  in   contemplating, 
and  celebrating  the  perfections  and  glories  of  the  ever 
blefled  God.     He  is  the  only  objeft  adequate  to  our  niofl 
enlarged   conceptions,    deferving   our  higheft    efleem, 
and  mod  ardent  love,  and  is  alone  capable  of  making  us 
happy.     Wherever  the  pious  heart  has  been  tranfported 
with  a  fenfe  of  the  greatnefs  and  excellence  of  this  ob- 
jed,  which  was  at  the  fame  time  its  glory   and  joy,    it 
has  endeavored  to  exprefs  itfelf  hi  a  manner  adequate 
to  the  greatnefs  of  its  conceptions.     Common  and  or- 
dinary language   has   appeared  too  low  and  mean.     It 
has  rifen  to  the  fublime  and  grand,  in  order  to  attain, 
as  far  as  pofTible,  to  the  grandeur  and  beauty  of  the  ob- 
ject, that  captivated  and  charmed  it.     It  has  labored  to 
find   out  the   noblcft   thoughts,    and  exprelhons,    and 
brought  together 'the  livelieft  and  boldeft  figures.     Na- 
ture has  been  exhaufted  to  reprefent,  and  give  an  idea, 
of  its  fentiments.     Nor  has  the  devout,  and  pious  wor- 
fhipper  refled  here.     Where  he   was  capable  of  it,  by 
the  advantages  of  nature  or  infpiration,  he  has  added 
the  harmony  of  numbers,  and  the  melody  of  the  voice, 
to  the  ornaments  and  graces  of  language. 

It  is  manifeft,  that  in  the  earlieft  ages,  while  poetry 
was  pure  and  unadulterated,  it  was  confecrated  to  the 
purpofes  of  religion,  and  to  the  praifes  of  God.  This 
appears  from  the  Song  of  Mofes,  upoa  the  deliverance 
of  the  Ifraelites  from  their  bondage  in  Egypt,  and  their 
pafTage  through  the  Red  Sea.  The  like  may  be  ob- 
ferved  of  the  Song  of  Deborah,  of  thofe  of  Ifaiah, 
and  of  the  Pfalms  of  David.  Here  it  was  fet  apart  for 
religious  purpofes,  and  employed  in  finging  the  praifes 
of  the  Creator,  in  extolling  his  perfedions,  and  cele» 


A    DISCOURSE   ON    PSALMODY.  I9 

brating  his  benefits.  Others  of  the  facred  writers  were 
led,  by  the  Spirit,  to  give  the  graces  of  harmony,  and 
numbers  to  compofitions  of  another  kind.  Almoft  the 
whole  book  of  Job  is  written  in  verfe.  Jeremiali  de- 
plores, in  fong,  the  miferies  and  calamities  of  his  coun- 
try. And  Solomon  communicates  the  rules  of  prudence 
and  holy  living  in  the  Book  of  Proverbs,  in  the  fame 
agreeable  manner. 

Chriftianity  opens  a  new  field  for  facred  poetry.  Its 
Divine  Author  has  broiight  life  and  immortality  to 
light.  He  has  exhibited  to  the  world  matters  of  admi- 
ration and  gratitude,  furpafling  every  thing  that  has 
before  appeared.  The  light  he  has  caft  upon  riie  per- 
fedions  of  the  bleffed  God,  the  univerfality  of  his  Pro- 
vidence, his  unparalleled  love  and  goodwill  to  the  chil- 
dren of  men,  manifefted  in  the  gift  of  his  Son,  the 
miflion  of  the  Holy  Spirit,  and  in  the  felicity  and  glory 
he  has  provided  for  all  true  believers,  muft  affect  every 
fenfible  heart  with  gratitude,  an4.  call  forth  the  moft 
devout  returns  of  gratitude  and  praife.  And,  indeed, 
can  the  true  Chriftian  think  of  the  low  abafement  and 
extreme  fufFerings,  to  which  his  Divine  mafter  fubmit- 
ted  for  his  fake,  and,  at  the  fame  time,  refled:  upon 
the  dignity  of  his  perfon,  the  luftre  of  his  miracles, 
and  the  holinefs  and  ufefulnefs  of  his  life,  without  pleaf- 
ing  admiration,  and  grateful  aftonifliment  ? — Can  he 
think  of  his  own  former  deplorable  condition,  and  con- 
fider  himfelf  now,  as  in  a  flate  of  favor  with  God,  adopt- 
ed into  his  family,  and  conftituted  an  heir  according  to 
the  hope  of  eternal  life,  and  not  Jheiv  forth  the  fraifes  of 
him,  who  hath  called  him  out  of  darknefs  into  his  marvel- 
lous light  ? 

Ca 


20  A   DISCOURSE    O.N'    PSALMODY- 

It  is  to  fuch  dev'^out  and  lively  exercifes  of  praife  and 
gratitude,  that  the  Apoftle  calls  Chriftians  in  the  words 

of  our  text Let  the  zvord  of  Chnjl  dwcU  in  you  richly 

hi  all -jjlf.hyn,  teaching,  and  admonijhmg  one  another  in 
Pfalms,  and  Hymns,  and fpiritual Jongs ,  Jin ging'ujith  grace 
in  your  hearts  to  the  Lord,   6r. 

Thr.t  praife  and  thankfglving  are  duties  that  we 
ought  to  perfcrm  to  Cod,  none,  who  copfider  the  per- 
fections of  his  nature,  and  the  obligations  we  are  un- 
der to  him  will  deny.  That  the  graces  and  beauties  of 
poetry  are  to  be  employed  for  thefe  purpofes,  and  that 
thefe  fhould,  at  all  proper  feafons,  be  accompanied  with 
the  melody,  and  harmony  of  the  voice,  both  reafon 
and  nature,  and  the  facred  Scriptures  feem  fully  to 
evince, — 

But  what  I  would  principally  infifl  upon  from  the 
words^  is  to' prove, 

That  the  principal  fubjefts  of  our  Pfalmody,  are  to  be 
taken  from  the  Gofpel  of  Chrift. 

I  fay  the  principal  fubjecfls,  becaufe  I  do  not  think, 
that  we  ought  to  be  reftricled  from  borrowing  light,  and 
advantages  from  any  part  of  fcripture  in  our  Plalmody, 
any  more  than  in  other  parts  of  our  public  woriliip. 

That  tlie  principal  fubjccls  of  our  Pfalmody  are  to  be 
taken  from  the  Gofpel,  will,  I  prefume,  appear, 

I-  From  the  words  of  the  text. — 

II.  From  the  examples  of  the  Saints,  and  the  predic- 
tionsand  injunctions  of  the  prophets uijder  the  Old  Tsfta-. 
pi^nt. 


A   DISCOURSE   ON   PSALMODY.  21 

III.  From  the  practice  of  the  primitive  Church. 

IV.  From  the  Golpel  itfelf. 

I.  Then,  I  fay,  it  appears  from  the  words  of  the  text, 
that  the  principal  fubjecls  of  our  Pfahnody  are  to  be 
drawn  from  the  Gofpel. 

This  will  appear  if  we  conllder  \vhat  we  are  to  un- 
derhand by  the  Ivor d of  Chr'iJ} — and  the  duty  di  teaching 
e.nA  admon:/Inngy  which  the  Apoflle  here  enjoins. — 

That  the  Gofpel  fhould  furnifli  the  principal  fubjefts  of 
of  our  Pfalmody,  will  appear  from  the  exprefiion  here 
ufed;   the  word  of  Chi'ill. 

That  by  the  word  of  Chrifl:,  we  are  here  to  under- 
ftand,  the  Gofpel,  is  manifeftfrom  fundry  other  parts  of 
this  Apoftle's  writings — In  the  firft  Chap,  of  this  Epif- 
tle,  at  the  5th  verfe,  he  ftiles  it  the  word  of  the  truth  of 
the  Gofpel,  "which,  fays  he,  is  come  to  you,  as  it  is  in  alt 
the  -world. — And  at  the  21,  22  and  23  verfes,  he  repre^ 
jfents  their  happinefs,  if  they  continued  in  the  faith  ground- 
ed, and  fettled,  aud  xjere  not  moved  axvay  from  the  hope 
of  the  Gofpel,  -which,  fays  he,  ye  have  heard,  and  which 
was  preached  to  every  creature  under  Heaven. — In  the  2 
chap.  10  verfe,  he  reprefents  them  as  complete  in  ChriJ}, 
and  cautions  them  againft  every  thing,  that  would  call 
off  their  attention  from  the  Gofpel,  or  tempt  them  to 
adulterate  it  with  foreign  mixtures,  whether  introduced 
from  the  philofophy  of  the  heathen,  or  from  the  rites . 
and  ceremonies  of  the  law  of  Mofes*. 

*  In  Chriftwe  have — i.  Complete  wifdom,  John  xvii,  3. 
I  Cor.  ii.  2. — 2.  Complete  rightcoufnefs :  Ifa.  liii.  11.  Rom. 
iii.  22.  and  X.  4, — 3.  Sandilication  by  the  fpVrit  of  Chrift, 
Rom.  i.  4.  and  viii.  9.  Wherefore  we  have  no  need  of  addi- 
tional patches  either  from  Judaifm  or  philofophy.  Quare 
non  opuscdoifumentis  Judaicis  aut  philofophicis.    Davsnant, 


11  A   DISCOURSE  ON   PSALMODY. 

If  then  hy  the  word  of  Chr'ift  he  would  refer  his  con- 
verts at  Col  offe  to  the  OldTeftanient,  or  to  any  part 
of  it,  how  comes  it  to  pafs  that  he  never  mentions  it? 
How  is  it  that  he  never  refers  to  it,  but  in  order  to  Ihew 
that  the  necedity  of  its  facriJices  was  done  away;  and 
that  they  no  longer  ftood  in  need  of  the  circumcilion  en. 
joined  in  it,  and  were  to  pay  no  regard  to  the  diftinc- 
tion  of  days,  or  of  meats  and  drinks,  which  that  legal 
difpenfation  required  to  be  obferved  ? — If  they  were  to 
be  reltridted  in  their  Pfalms,  Hymns,  and  Spiritual  Songs 
to  any  part  of  the  Old  Teftament,  how  comes  he,  in  the 
beginning  and  progrefs  of  the  Epiftle  to  direft  them  to 
very  different  grounds  of  praife  and  thankfgiving  to 
God?     Ch.  I,  3,  4,  5,  12,  &c. 

But  let  any  perfon,  of  common  underftanding  con- 
fider  what  the  CololBans  would  underftand  by  the  word 
of  Chrift.  Can  it  be  conceived,  that  the  members  of  a 
church,  the  body  of  which  were  Gentiles,  and  wholly 
unacquainted  with  former  revelations,  would  under- 
ftand by  the  ivord  of  ChrlJ},  any  of  the  books  of  the  Old 
Teftament  ?  Does  the  Apoftle  give  the  fmalleft  hint  of 
this,  as  being  his  meaning,  or  does  he  not  wholly  refer 
them  to  that  Gofpel  whereof  he  was  made  a  Minifter  ? 
Ch.  I.  23. 

But  in  the  Epiftle  to  the  Hebrews,  where  the  Apof- 
tle writes  immediately  to  the  Jews  themfelves,  he  ex- 
prefsly  diftinguiflies  the  word  of  Chrift  from  all  former 
revelations  made  by  Moles  and  the  prophets.  Chap.  i.  i. 
God,  who  at  fundry  tijnes,  and  in  divers  manners  /pake 
unto  the  fathers  by  the  prophets,  hath,  in  thefe  laft  days, 
fpokenunto  us  by  his  Son — And  in  Chap.  ii.  2.  He  fays, 
Jf  the  luordfpoken  by  angels  was  Jiedfafi — how  fhall  we 
efcape  if  we  negU£ifo  great  falvation,  which  at  the  frjl 


A  DISCOURSE  ON   PSALMODY.  1^ 

heo-att  to  hefpokett  by  the  Lord,  and  was  confirmed  unto  ui 
by  them,  that  heard  him  ?  And  Chap.  xii.  25.  He  fays. 
See  that  yerefufe  not  him  that/peaketh,  viz.  the  Media- 
tor of  the  new  Covenant ;  for  if  they  efcaped  not,  who 
refiifed  him  that  f pake  on  earth,  much  more  foall  not  we 
£fcape,  if  we  turn  away  from  him,  that  fpeaketh  from 
Heaven.  3f  then,  writing  to  the  Jews  themfelves,  he 
diftinguifiies  the  Gofpel,  as  being  the  word  fpoken  by 
Clirift,  from  all  former  revelations,  how  can  we  fup- 
pofe  that  in  writing  to  the  Gentiles  he  fhould  by  the 
word  of  Chrift  intend  any  part  of  them?  Could  they 
have  conceived,  that  he  had  no  reference  at  all  to  the 
Gofpel,  which  had  been  the  fubjecl  of  his  own  roiniftry, 
but  was  referring  them  to  fome  part  of  a  former  revela- 
tion, with  which  the  body  of  them  were  wholly  unac- 
quainted ?  I  have  been  the  more  particular  here,  be- 
caufe  fome  by  the  word  of  Chrift,  would  have  us  to  un- 
derftand  the  Pfalms  of  David,  than  which  a  greater 
force  upon  words  can  fcarcely  be  conceivedf . 

■j-  It  has  been  left  to  the  learning  and  ingenuity  of  fome  mo- 
dern writers,  who  cannot  bear  that  the  Gofpel  Ihould  have 
any  fhare  in  our  fongs  of  praife  to  God,  to  invent  fuch  a  fcnfe 
of  the  words. — It  never  entered  into  the  conception  of  for- 
mer commentators.  Pool  in  his  Synopfis  reprefents  Grotius, 
VatabliJS,  Zanchius,  and  Davenant,  as  all  agreeing  that  the 
word  of  Chrilf,  is  the  dotlrine  of  the  Gofpel.  (Doclrina 
evangelica)  Davenant  fays,  that  it  is  called  the  word  of 
Chrid,  both  becaufc  It  was  revealed,  and  preached  by  Chrift, 
and  fpeaks  of  Chrift.  Doddrige  calls  the  word  of  Chrift,  the 
Gofpel  they  had  received. 

The  writers  above  referred  to,  faw,  that  if  the  plain  and 
obvious  fenfc  of  the  words  were  admitted,  the  Apoftle's  in- 
junftion  would  amount  to  an  exprefs  and  pofitive  precept, 
enforcing  the  ufe  of  an  evangelical  Pfalmody.  Rather  than 
admit  this,  they  have  put  fuch  a  conftrudlion  upon  the  words 
of  the  Apoftle  as  would  make  him  exclude  the  very  Gofpel, 
whereof  he  himfelf  was  made  a  miniftei",  which  was  preach- 
ed to  every  creature  under  heaven,  and  which  was  come  un- 
to themfelves,  in  order  to  introduce  the  Pfalms  of  David, 
than  which  nothing  could  be  further  from  the  roiad  pf  tha 
Apoftle. 


24  A   DISCOURSE   OX    PSALMODY. 

We  are  not  to  judge  of  the  circumftances  of  thefe 
early  converts  toChrillianity  from  our  own.  We  have 
the  whole  canon  of  Scriprure.  before  us.  The  whole 
Bible,  fince  the  art  of  Printhig  has  been  found  out,  is 
an  eafy  piirchafe,  and  federal  copies  of  it  may  be  acquir- 
ed by  a  fingle  family. — It  was  farotherwife  with  them- 
Few  or  none  of  them  can  befuppo'ed  to  have  had  even 
the  writings  of  the  New-Teilament  entire.  It  was 
well  if  all  the  members  of  any  one  Chriftian  fociety 
united  could  have  furnilhed  the  whole  of  the  Gofpels 
and  Epiftles^.     Many  of  them,  in  all  probability  had  no 


X  *'  As  the  facred  books  were  written  at  dilfcrent  thnes, 
**  and  by  diiTerent  authors,  for  the  ufe  of  particular  churches, 
"  it  was  long  herore  they  came  to  be  uuiverfally  known,  info- 
**  much  that  the  canon  of  Scripture  \vz%  not  fettled  for  feveral 
*'  centuries.  We  may  th  retore  reafonably  fuppofe,  that  the 
"  whole  of  the  iufpired  writings  were  not  generally  in  the 
**  pofleflion  of  particular  Chriltians  in  the  very  early  ages," 
(Macknight's  Harmony  Prelim.  Obf.  6.  page  50). — 

If  then  the  primitive  Chrilllans  cannot  be  reafonably  fuppo- 
fed  to  have  had  thofe  Scriptures,  in  which  they  were  moll 
deeply  anl  immediately  intcredcd,  may  it  not  be  jullly  aflced 
how  /hould  tliey,  who  were  Gentiles,  bave  had  thofe  of  the 
Old  Tellament  ?  The  Bereans,  who  were  famous  for  fearch- 
ingtiie  Scriptures,  (A\Ss  xvii.  11.)  were  Jews.  Timothy 
who  had  k/iovjn  thsmfroj/i  a  child  was  the  Jon  of  a  "jewcfs.  (A6ls 
xvi^  I.)  The  eunuch,  whom  PhU'-p  found readir^  ihe  Frophef 
Jfaias,  was  a  powerful  and  wealthy  perfon,  and  a  profelyte 
to  the  Jewidi  religion.  (Afts  viil.  27.) — 

But  where  do  we  read  of  the  Gentiles  having  in  their  pof- 
fcflton  the  jewifh  Scriptures  ?  And  how  could  the  Apoftledi- 
re*511y  andexprelsly  enjoin  it  upon  them  to  draw  the  mate- 
rials of  their  fongs  of  praife  to  God  from  writings,  v/ith 
*vhich  they  were  wholly  unacquainted,  to  the  exclufion  of 
that  Gofpei  ivh:ch  -was  come  wito  them  ?  Among  the  Corinthians 
he  d-trv/.tned  not  to  know  any  thing  fave  f^fus  Chr^fi,  and  yet  at 
Ephefus  and  CololTe  we  find  him,  according  to  fome  modern 
writers,  introducing  and  edablifliing  a  Pfalmody,  in  which 
his  name  is  never  mentioned  ?  What  confillency  would  there 
have  been  in  fuch  a  condua  as  this  ?  At  Antioch  he  withJJood 
Pete?-  to  th:  face  for  covipeiltn^  the  Gent'les  to  live  as  did  the  jews, 
and  yet  at  Col  ode,  as  thefe  men  would  have  it,  he  tnjoins  it 
upoii  the  Gentiles  to  conduct  a  great  and  leading  part  of 


A   DISCOURSE  ON   PSALMODY.  25 

Other  knowledge  of  the  Gofpel  but  what  they  had  from 
their  teachers. — What  then  were  they  to  do? — Were 
they  to  be  filent  in  the  praifes  of  their  God^  and  their 
Redeemer? — No,  fays  the  ApoPde,  Let  the  word  of  Chrlfi' 
dwellnn  you  richly  in  all  -diifdorn' — Let  your  acquaintance 
with  it  be  fuch,  that  you  may  be  able  to  furniili  your- 
felves  from  it  for  all  the  purpofes  of  private  or  focial 
worfhip.  Thence  be  able  to  bring  forth  matter  of 
prayer,  praife,  thankfgiving  and  inftrudion,  having  a 
fpecial  regard  to  the  great  Author  of  your  knowledge 
and  hleiiingi.'—lVhatfoever  ye  do  in  word  or  deed,  do  all 
in  the  name  of  the  Lord  J ef us,  giving  thanks  unto  Cod  and 
the  Father  by  him 

But  the  important  truth,  which  I  am  endeavoring 
to  eftablifl),  is  further  evident — 

2.  From  what  the  Apoftle  proceeds  to  recommend 
and  enjoin,  teaching  one  another,  in  Pfalms,  Hymns, 
and  Spiritual  Songs. — 

In  the  preceding  words  he  had  exhorted  them  to  la- 
bor after  anextenfive  acquaintance  with  the  Gofpel. 

Let  the  word  of  Chrijl  dwell  in  you  richly. — Here  he  di« 
refts  them  to  the  manifold  purpofes  of  ufefiilnefs,  of 
comfort,  and  mutual  edification  to  which  they  fliould 
apply  it,  teaching  and  adm'jnijhing  one  another  in  Pfalms^ 
Hyynns,  6'c. 

their  worfliiij  as  did  the  Jews.  It  appears,  that  wherever  the 
great  Apoftle  of  the  Gentiles  preached,  the  Jews  raifed  a 
dorm  of  oppofition  againfi;  him,  and  in  one  mftance  lioj^nd 
themflvcs  by  an  oath  to  affaffinate  him. 

Wouldthis  have  been  the  cafe,  if  they  had  found  him  fpread- 
ing  the  triumphs  of  their  own  religion,  and  introducing  and 
eftaWifhing  among  the  Gentiles  a  worflaip  wholly  reftriiSedi 
to  the  words  of  David  and  Afaph  \ 

D 


l6  A   DISCOURSE   ON    PSALMODY. 

And  here  let  it  be  obferved  that  the  command  and  in- 
juncTionis  general — Every  member  of  the  church  is  in- 
cluded— No  perfon  of  fuitable  talents  and  cay  acity,  is 
prohibited  to  compofe  fpiritual  fnngs,  for  the  ufe  and  edi- 
fication of  his  brethren,  but  is  rather  commanded  to  do 
it — Nor  are  they  commanded  to  fee  to  it,  that  they 

wlio  compofed   them,  were  divinely  infpired It  was 

fufficient  if  the  fubjecls  and  occafions  of  tliem  were 
taken  from  the  word  of  Chrjfl: — The  manifcft  defign 
6f  the  Apollle  was,  T/ujt  as  every  man  had  received  the 
gift  J  'even  fo  they  Jhoiddmimfier  the  fame  one  to  another  ^ 
as  flcv}ards  of  the  manifold  grace  of  Godj    i  Pet.  iv.    jo. 

In  the  parallel  paflage,  Eph.  v.  iS,  19.  Chriftians 
are  commanded  not  to  he  filed  roith  wine,  wherein  is  ex- 
cefs,  but  to  he  filed  with  the  fpirit-  And  how  was  this 
fulnefs  of  the  fpirit  to  be  manifefted  and  improved?  By 
their  fpeaking  to  one  another  in  Pfalms,  Hymns  and  Spiritu- 
al Songs.  And  here,  as  in  the  words  of  our  text,  obferve 
what  a  flrid  and  inviolable  regard  to  the  Gofpel  is  enjoin 
ed.  Giving  thanks  always  for  all  things,  unto  God  and  the 
Father,  in  the  name  of  our  Lord  Jefus  Chrifi- 

While  they  gave  thanks  for  all  things,  would  the 
Apoftle  have  them  to  forget  their  eleSiion  before  the 
foundation  of  the  world,  their  predefiination  to  the  adoption 
tf  children  by  Jefiis  Chrift,  and  their  redemption  through 
his  blood  (a)?  Would  he  have  them  to  forget,  ■what  he 
elfewhere  calls  upon  them  to  remember,  that  whereas 
they  had  been  in  time  paft  Gentiks,  and  far  off ;  they 
luere  now  made  nigh  by  the  blood  of  Chrift,  and  were  n9 
more  fir  angers  and  foreigners,  but  fellow  citizens  with  the 
Saints  (b)  ?  And  yet  all  thefe  things,  and  many  others  of 
a  funilar  nature,  muft  have  been  paflcd  over  in  fUence, 

(a)  Eph.  i.  4,5,  7.  (h)  Eph.  ii.  ir,  \%,  X9. 


A  DISCOURSE   ON   PSALA^TODY.  If 

if  they  had  been  reftrifted  to  the  Pfah-nody  of  the  Old 

Teiiument Where  do  we,  in  any  inftauce,  muchlefs- 

in  all  things,  according  to  that  difpenfation.  Give  thanks 
ufito  God  and  the  Father  in  the  name  of  the  Lord  Jefus 
Chrifl  ? — And  how  could  they,  who,  in  their  own  per- 
fons  had  received  the  accompliflunent  of  fuch  great  and 
precious  promifes,  give  thanks  to  God  for  that  accoHi- 
pliiliment  in  the  language  of  thole,  who  only  faw  them 
afar  off,  and  left  the  world  many  ages  before  the  great 
Author  of  thefe  blellings  made  his  appearance  in  it ;  ma- 
ny ages  before  the  Gentiles,  to  whom  the  Apoftie  writes, 
were  called  to  the  profelhon  and  hopes  of  the  Gofpel? 

But  to  proceed  :  Is  it  not  the  duty  of  every  Chrillian 
/o  he  filled  -with  the  Spirit  P  Ought  they  not  to  labor  af- 
ter his  fulleit  communications ;  and  earneftly  to  pray  and 
look  for  his  aid  in  the  difcharge  of  every  duty? — And 
evsry  fincere  Chriftian  has  the  ampleft  encouragement 
to  do  this,  both  from  the  nature  of  the  Gofpel  difpenfa- 
tion,  which  is  the  miniflration  of  the  Spirit  (a),  and 
from  the  particular  and  exprefs  promifes  of  our  Saviour 
and  his  Apoftles. 

Prayer,  and  the  other  exercifes  of  devotion,  attendin'^ 
it,  are  fome  of  the  moft  folemn  duties  of  the  Chrifti- 
an. In  thefe  we  immediately  addrefs  ourfelves  to  God. 
And  why  are  we  not  here  reflricted  to  the  words  of 
Scripture,  and  to  the  excellent  forms  of  prayer  therein 
recorded?  And  yet  no  perfon  is  found  fo  unreafbnable 
as  to  fuppofe,  that  we  fhould  be  thus  reftricled  i  We 
knov^  not  what  we  fliould  pray  for  as  we  ought,  and  are 
in  ourfelves,  as  ill  qualified  for  the  difcharge  of  this,  as 
of  any  other  religious  duty.     But  we  have  the  promife 

(ci)  2  Cor.  iii.  S. 
Da 


it  A   DISCOURSE  ON    PSALMODY. 

of  the  Spirit  to  help  our  tjifirinitiesfb). — And  if  every 
Chriftian  may  expect  his  aid  in  prayer,  why  niay  not  a 
perfon,  endowed  by  God  with  a  capacity  and  genius  for 
poetry,  filled  -with  the  Spirit  (c),  and  filled  with  love  to 
God,  with  gratitude  to  Chrift,  and  animated  with  an 
carneft  dellre  to  promote  the  edification,  comfort  and 
devotion  of  his  fellow  Chriftians,  expect  the  Divine  af- 
fiftance,  when  he  fets  himfelf  to  compofe  a  Pfalm  or 
Hymn  for  thispurpofe? — And  what  fhould  difqualify 
perfons,  thus  accompliflied  and  difpofed,  for  the  high- 
eft  and  nobleft  exercifes  of  devotion  ? — Are  they  not  by 
their  Divine  Redeemer  made  Kings  and  Priefts  unto  God? 
Rev-  i.  6.  Are  not  Chriftians  ftiled  by  the  ApoPde,  i 
Pet.  ii.  9,  a  chof en  generation,  a  royalpriejiho'jd,  an  ho- 
ly nation^  a  peculiar  people,  that  thty  fi^ouldfioeiu  forth 
the  praifes  of  him  -who  had  called  them  eut  of  darknefs  in. 
to  his  marvellous  light  ? 

Now  let  us  fiippofe  perfons,  thus  chofen  and  diftin- 
guifhed,  and  deeply  fenfible  of  the  amazing  goodnefs, 
that  had  raifed  them  to  fuch  dignity  and  privileges,, 
performing  the  duty  enjoined  in  the  text,  and  teaching 
and  admonifinng  one  another,  in  Pfalms,  Hymns,  and  Spi- 
ritual Songs — What,  think  ye,  would  be  the  principal 
fubjecls    of   their    praife    and    thankfgiving   to"  God  ? 
Whence  would  they  draw  the  materials  for   teaching 
and  admonijJnng  one    another?  Would  they  pafs  over 
in  (Atnce  the  myfiery,  that  had  heen  hid  from  ages  and 
generations  ?    Col.  i.   a6.       Would    they    not    dwell, 
with  wonder  and  admiration,  upon  the  amazing  love  of 
God,  who,  -when  they  were  finners,  and  enemies  in  their 
hearts  by  ivicked  work,  had  given  up  his  only  begotten, 

(h)  Pvom.  vlii.  26.  (t)  Eph.  v.  18. 


A   DISCOURSE   ON   PSALMODY.  ^  tj 

and  beft  beloved   Son  for  their  redemption ;  -who  had 
-made  them,  luho  in  time  fafi  v)cre  not  a  people,  to  be  now 
the  people  of  God,  i  Pet^  ii-   lo.  who,  vjhen  they  were 
deadinjins,  had  quickened  them  together  with  Ckrifi,  and 
had  raifed  them  up  together,  and  made  them  Jit  together 
in  heavenly  places  in  Chrifl  Jefus?  Eph.  ii.  5,  6.    Would 
they  not  celebrate  the  unparalleled  goodnefs  of  their 
heavenly  Father  who  had  caufed  their  eyes  to  fee,  and 
their  ears  to  hear,  what  his  nioft  highly  favoured  pro- 
phets and  kitigs  had  panted  after  in  vain?    Luke  x.    24* 
Who  had  not  appointed  their  lot  under  the  dawn  of 
gofpel  light,  but  had  caufed  their  eyes  to  behold  it,  in 
all  its  meridian  fplendor?    Would  they  not  have  expreiT- 
ed  an  holy  wonder  and  furprize,  that,  when  God  fent  a 
perfon,  of  fuch   tranfcendent  dignity,    and  irrefiftible 
power,  into  the  world,  it  was  not  to  condemn  and  deflroy 
it,  but,  that  through  him,  it  might  hefaved?  John  iii.  1 7. 
Well  might   they  celebrate  the  praifes  of  him,  who 
had  Hotted  out  their   tranfgreffions,  Pf.  h.    i.  ivho   had 
purified  their  fouls,   i  Pet.  i.  22.  refcued  them  from  the 
jaws  of  dellruftion,  and  had  fet  open  before  them   the 
gates  of  Heaven  ;  but  furely,  they  muft  have  been  over- 
whelmed with  holy  gratitude  and  wonder,  when   they 
came  to  contemplate  the  unfpeakable  gift,  which  lay  at 
the  foundation  of  all.     He  that  fparednot  his  own  Son 
cjrc  Rom.  viii.    32. 

But  however  thefe  primitive  Chriftians  might  cele- 
brate, in  their  Hymns  and  Anthems  of  praife,  the  love 
of  the  Father,  we  cannot  fuppofe,  that  they  would  for- 
get, and  pafs  over  in  filence,  the  grace  of  the  Son.  2. 
Cor.  xiii.  14.  How  would  they  exprefs  their  admirati- 
on at  the  unparalleled  love,  which  he  who  was  the  bright- 
nefs  of  his  Father's  glory,   and  the  exprefs  image  of  his 


30  A   DISCOURSE   ON   PSALMODY. 

ferforiy  had  manlfcjied  in  purging  our  Jins  ?  Heb.  i.  3. 
Of  him,  vjho,  though  he.  ivas  in  the  form  of  God,  and 
thought  it  not  robbery  1 9  be  equal  with  God;  Phil.  ii.  6- 
yet  for  our  fakes^  deigned  to  take  upon  him  the'  likenefs 
cf  finfuiflefJjj  Rom.  viii.  3.  and  to  become  in  every 
refped,  and  in  every  ftage  of  his  continuance  here,  a 
man  of  forrovjs  i  Ifaiali  liii.  3. — Wirii  what  pleafurc 
would  they  celebrate  the  manifeftations  of  his  glory,  in 
every  part  of  his  holy,  heavenly,  and  ufeful  life ;  the 
admirable  difcourfes,  that  flowed  from  his  lips,  and  the 
v/onders  of  mercy  and  goodnefs,  that  were  wrought  by 
his  hands. — How  would  they  extol  his  zeal  for  the  glo- 
ry of  God,  and  his  love  to  the  fouls  of  men,  when 
they  beheld  him  in  the  agonies  of  tlie  garden,  and  be- 
coming  obedient  unto  death,  even  the  death  of  the  crqjs  ? 
Phil.  ii.  8 — Kov/  v/ould  they  magnify  his  unconquera- 
ble goodnefs  and  love,  which  led  him,  in  the  niidft  of 
his  agonies,  to  become  an  interceflor  to  his  Father  for 
his  betrayers  and  murderers  ? — With  what  tranfports 
of  holy  joy  would  they  celebrate  the  vidories  of  the 
great  Captain  of  their  Salvation,  while  they  beheld  him, 
by  his  own  power,  burfting  the  bands  of  death,  rifing 
triumphant  from  tlie  grave,  and  entering  into,  and  tak- 
ing pofleffion  of.  Heaven  as  their  forerunner,  and  be- 
coming their  advocate,  and  undertaking  their  caufe  in 
the  Court  of  his  Father  ? — 

Need  I  mention  the  gratitude  of  thefe  primitive  be- 
lievers to  the  Holy  Spirit  of  God,  and  in  whatfongs  of 
praife,  they  would  celebrate  his  renewing  and  fanclify- 
ing  influences — How  would  they  admire  his  power  and 
grace,  manifeftedin  "^  enlightening  their  minds,  renew- 
ing their  wills,  and  perfuading,  and  enabling  them  to 


A  DISCOURSE   ON   PSALMODY.  3 1 

embrace  Jefus  Chrift,  as  offered  in  the  Gofpel" — His 
goodnefs  and  condelcenfion  in  helping  their  infrmities, 
comfoi-thtg  them  in  all  their  tribulations,  perfeSi'ingftrength 
In  their  -weaknefs,  purifying  their  fouls,  and  making  them 
meet  for  an  inheritance  with  the  Saints  in  light  r  — 

Such  are  the  fubjeAs  and  occafions  for  Hymns  and 
Anthems  of  praife,  that  are  fuggefted  by  almofl  every 
page  of  the  Gofpel  of  Chrlfl.  Influenced  by  thefe, 
how  earneftly  would  thefe  prhnitive  Chriftians  exhort 
and  adnionifli  one  another,  foxy^/;!'  vjorihy  of  the  Lord 
unto  all  pleafing,  to  he  fruitful  in  every  good  work,  and 
to  increafe  in  the  knowledge  of  God  I  (a)  What  an 
advantage  had  they  for  inculcating  upon  one  another 
a  fuprenie  and  ardent  love  to  God,  from  his  unmerited, 

difinterefled,  and  diflinguifhing  love    to  them? And 

what  an  enlarged  beneficence  and  charity,  what  con- 
defcending  humility,  what  zeal,  diligence,  felf-denial, 
and  heavenly-mind ednefs,  fliould  they  manifeft,  v/ho 
had  fo  bright  and  illuflrioiis  a  difplay  of  thefe  o-races,  in 
the  great  /ipnftk,  and  High-Prieft  of  their  profefloHy 
Chrifi  Jefus?  (h)  How  entirely  fiiould  they  be  devo- 
ted to  the  fervice  of  God,  ivho  had  been  redeemed  from 
their  vain  cotiverfation,  received  by  tradition  from  their 
fathers,  not  by  fiver  or  gold  or  corruptible  things,  but  by 
the  precious  bloo(i  of  Chrif}  ?  (c)  Should  they  account 
any  thing  too  difficult  to  be  done,  or  too  grievous  to  be 
endured,  for  the  fake  of  him,  who  for  their  fakes,  he- 
came  obedient  unto  death,  even  the  death  of  the  crofs  ?  (d) 
Surely  the  love  of  Chrift  would  conflrain  them,  with 
an  alluring  and  irrefiftable  force,  to  do  any  thing,  to 
adorn  his  dodrine  or  fubierve  his  kingdom  and  intex'efl^ 

(a)  Col.  i.  10.      (h)  Heb.  iii,  i.     (c)  I   Pet.  i.  i8.  19. 
(d)  Phil.  ii.  8. 


3^  A  DISCOURSE   ON   PSALMODY 

tvhen  they  tlms  judged,  that  if  one  died  for  all,   then  nverc 
all  dead,  and  that  he  died  for  all,  that  they,  -which  live, 
fmuld  not  henceforth  live  unto   thevifelves,  but  unto  him, 
■  who  died  for  them'  (a)     How  earneflly  would  thefe  ear- 
ly converts  to  the  faith  caution  each  other  againft  hit- 
ternefs  and  xurath,  and  anger,  and  clamor,  and  evil /peak- 
ing, and  all  malice,  left  they  fhould    thereby  grieve  the 
Holy  Spirit  of  Cod,  by  -jjhom  they  vjcrefealed  unto  the  day 
,  of  redemption !  (hj    and   exhort   one    another   to   the 
ftricleft  purity  and  chaflity,  as  being  the  temples  of  this 
Divine  Agent,  (cj. 

Thefe  v/ere  the  great  leflbns  of  religion  and  virtue, 
which  the  Apoftles  were  continually  inculcating,  as  be- 
ing founded  upon  the  doctrines  of  the  Gofpel,  which 
were  the  great  fubjecis  of  their  own  preaching.  And 
can  any  man  be  furious  in  aflerting,  that,  when  the  A- 
poftle  mentions  the  vjord  of  Chrijl,  and  enjoins  fuch  de- 
vout and  edifying  exercifes,  as  what  fliould  arife  from 
a  thorough  knowledge  of  it,  he  intended,  that  in  thefe 
no  regard  fhould  be  had  to  any  thing,  which  our  Lord 
had  faid  or  done,  in  his  own  perfon,  or  by  the  miniflry 
of  his  Apoftles  ? — Can  any  one  believe,  that  he  intend- 
ed, they  fliould  wholly  overlook  and  difregard,  in  their 
praifes  and  thankfgiving  to  God,  the  great  things,  which 
he  himfelf  had  been  juft  laying  before  them  at  the  en- 
trance of  this  epiftle  ? — Would  he  fend  them  to  praife 
God,  for  the  deliverance  of  the  Jewifli  people  from  their 
oppreflion  in  Egypt,  and  the  wrath  and  tyranny  of  Pha- 
raoh, who  had  themfelves  been  but  juft  delivered /rom 
the  bondage  of  corruption,  from  the  wrath  of  God,  and 
from  thefnare  of  the  Devil  P — Would  he  fend  them  to 

(a)  2  Cor.  V.  14. 15    (1>J  Eph.  iv.  30,  31.    (cJ  i  Coi*.  vi.  19. 


A   DISCOURSE  ON   FSALMODY.  33 

record  the  deliverance  of  Ifrael  by  tli€  hand  of  Mofes, 
when  he  had  been  juft  f|-)eaking  of  their  redemption  by 
th  bhodofthe  crofs  ? — Would  he  lead  them  back  to  the 
types  and  fliadows  of  the  law,  vshen  the  day  faring  from 
on  high  had  vijited  them  P — Being  delivered  from  the  pow- 
er of  darknefs  and  tranjlated  into  the  Kingdom  of  God^s 
dear  Sony  would  he  forbid  them,  in  a  Hymn   of  praife, 
to  give  thanks  to  the  Father ,  who,  from  being  children 
of  wrath,  and   heirs  of  condemnation,  hud  made  them 
meet  to  he  partakers  of  the  inheritance  of  the  Saints  in 
light?  (a)     Having  fat  at  th3 feet  of  Jefus  La  the   rai- 
nillry  of  his  Evangeiifts  and    Apoftles,    and  learnt,    as 
from  his  ov^'n    mouth,  the  heavenly  leffons   of  wifdom, 
which  he  came  from  the  bofom  of  his  Father  to  reveal, 
were  they  never  to  utter  a  Song  of  praife  to  their  great 
Deliverer,  as  having  already  appeared,  nor  to  fpeak  of 
him  in  a  Pfalm  or  Hymn,  but  in  the    obfcure  and    figu- 
rative language  of  thofe,  who  had  lived  a  thoufand  years 
before  he  Vvas  born  ! — 

As  therefore  there  is  no  probability  that  the  churches 
at  Ephefus  and  CoIolTe,  had  the  Pfalms  of  David  in 
their  pofleffion,  as  the  Apollle  does  not  mention  them, 
nor  refer  them  to  them,  but  fpeaks  of  the  devout  exercifes, 
which  he  enjoins  in  fuch  a  diverfity  of  phrafe,  as  fliews 
that  he  had  them  not  at  all  in  his  view.* — But  above 


(a)  Col.  i.  12.  I  J. 

*  The  Pfalms  of  David  are  never  referred  to  in  tlie  New 
Teftament,  hut  in  a  manner  fo  dircft  and  exprefs,  that  they 
cannot  be  miftaken.  Thus,  I^uke  20,  42,  David  h;///f!f  faith  in 
the  Book  of  Pfalms,  ire.  And  our  Lord  fays,  Luke  24,"  44.  All 
things  mnil  hs  fulfilled  Tjhich  wt'rj  wr'tten  in  the  lavj  of  Mofes  and 
in  the  Prophets,  concerning;  7ne.  The  like  may  be  obferved  of  all 
the  other  inftances  in  which  the  Pfalms  of  David  are  quoted  ; 
as,  Acts  i.  20 — -and  xiii.  3?,  35.  If  therefore,  the  Pfalms  of 
David  had  been  introduced  and  ertablilhed  among  tbe  converts 
at  Cololle  an<i  Ephefus,  no  reafon  can  be  affi^ned^  why  the 


J4  A   DISCOURSE    ON    F3ALM0DY. 

all  when  we  find  him  direftlng  them  to  fubjcdsof  praifc 
and  gratitude  to  God,  wholly  different  from  what  are 
recorded  in  the  Old  Teftament,  id  wonders  that  had 
not  been  accompliHied  in  former  days,  but  in  which  they 
themfelves  were  perfonally  and  deeply  interefted  ;  and, 
moreover,  find  him,  tlirough  the  whole  of  the  Epiflle, 
fixing  their  attention  to  the  Gofpcl,  which  they  had 
hcrird  )  we  mufl  conclude,  that  by  the  word  of  Chrift 
he  mnft  mean  and  intend  that  word,  -which  God,  hi  ihefe 
lafi  days,  had  fpoken  unto  us  by  his  Son  [a),  in  his  own 
mlniflry,  and  that  of  his  Apoftles.  And,  we  mull  be- 
lieve, from  the  whole  firain  of  our  Apofile's  w  ritings, 
that  it  was  from  this  word,  they  were  to  draw  the  ma- 
terials of  thofe  Pfalms,  Hymns,  and  Spiritual  Songs,  by 
which  they  luere  to  tecch  and  admoni/]}  one  another- — But 
I  proceed,  in  the 

II.  Place,  to  illuftrate  and  prove  the  fame  truth  from 
the  examples  of  the  Saints,  and  the  predictions,  and  in- 
jundions  of  the  Prophets,  under  the  Old  Teftaraent. 

Apoflle  (hould  have  ufed  fuch  a  diverfity  of  phrafe,  and  not 
have  fpoken  of  thefe  Pfalms  in  the  ufiial  manner,  as  beirg  fa- 
miliar and  well  known  to  them.  But  his  directing  the  mem- 
bers of  thefe  chorches  to  the  ■u^ord  of  Chrijl — his  commanding; 
theni  to  do  all  In  thi  name  of  the  Lord  J^fui — Lis  enjoining  them 
to  give  thanks  unto  Cod  ana  tbs  Father,  by  h>-7i,  manireftly  fliew, 
that  the  Apoftle  had  not  even  the  mod  diftant  reference  to  the 
Pfalms  of  David.  Our  Apoftle  always  diftingailhcs  the  word 
ot  Chrift  from  what  has  been  fpoken  by  David  and  the  Pro- 
phets. And  if  we  were  to  adhere  ftrictly  to  the  Old  Tefta- 
ment  Pfalmody,  we  cannot  be  faid  to  do  any  thing  in  the  name 
of  the  Lord  Jefus,  much  Icls  to  give  thanks  unto  God  and  the 
Father,  by  him.  No  mention  is  therein  made  of  li;e  Father 
as  a  diliind  and  fpecial  objeft  of  our  devotion,  nor  of  the  Son, 
as  being  the  appointed  way  of  our  accefs  to  him.  Thefe 
things  are  fo  peculiar  to  the  Gofpcl,  that  it  appears  amazing 
that  they  fhould  be  underftood  r.s  having  a  reference  to  any 
thinor  elfe.  It  muft  appear  plain,  I  conceive,  to  every  unpre- 
judiced mind,  thatif  any  Songs  were  compofed,  entirely  con- 
forming to  the  Apoftle's  direction,  the  fubjefts  and  occafion  of 
them,  as  well  as  the  manner  in  which  they  were  addrc^ed;  mufl: 
be  wholly  new.  -         C^?;  lieb.  i.  i. 


A    DISCOURSE   OM   PSALMODY.    ,  35 

\Vc  are  exhorted  by  the  great  Apoftle  of  the  Gen- 
tiles to  be  followers  of  them,  who,    through  faith  and  pa^ 

tlence,  inherit  the  protnJfrs  (a) We  cannot  greatlj^  err, 

if  we  walk  ;n  the  pat'i.^  in  v/hich  they  have  gone  before 
us,  to  glory-  Now  their  altars,  their  monuments,  their 
facriaces,  their  feitivals,  teftify  their  piety  and  grati- 
tude to  God.  You  might  alnioft  learn  the  hiflory  of 
the  wonders  God  had  wrought  for  them,  from  the 
Songs  of  Fraife  and  Thankfgiving,  in  which  they  have 
celebrated  the  power  and goodnefs  of  their  great  Deli- 
verer. Thofe  elders,  who  obtained  a  good  report,  (h)  did 
not  confine  their  praifesto  the  mercies  and  blefiings  con- 
ferred upon  their  fathers,  but  took  care  to  record  the 
goodnefs  of  God  upon  every  nev/  deliverance.  And 
are  not  Chriftians  under  the  fame,  or  even  far  fuperJor 
obligations  to  God? — - 

As  foon  as  Mofes  had  brought  the  children  of  Tfrael 
through  the  RedrSea,  he  compofed  a  Pfalm  or  Song  to 
be  fung  by  them,  in  all  their  generations  and  families, 
in  memory  of  that  deliverance,  (cj  This  deliverance, 
great  as  it  v.'as,  was  but  an  obfcure  type  and  fhadow  of 
the  great  Salvation,  wrought  out  for  all  true  believers 
by  the  Son  of  God.  The  one  bears  no  comparifon 
with  the  other,  either  withrefpecl  to  the  enemies  and  e- 
vils  from  which  it  delivered  the  Je  wifh  people,  or  the  dig- 
nity and  excellence  of  the  perfon  employed,  to  efFed:it. 

This  is  fo  plain  to  all,  who  confider  the  kind  and  na- 
ture of  the  blelTings  of  the  Gofpel,  or  believe  the  di- 
vinity of  its  great  Author,  that,  I  prefume,  it  needs  no 
proof  or  illuftration.  And  fball  all  the  warmth  of  ora- 
titude,  the  force  and  beauties  of  poetry,  the  harirtony 

'(a)  Hcb,  vl.  12.     r^;  Heb.  xl.  2.     (c)  Exod.  xv.  r. 
E2 


36  A  DISCOURSE  ON  PSALMODY 

of  numbers,  and  the  melody  of  the  voice  be  employed 
to  celebrate  the  one,  and  ihdl  it  be  accounted  herefy, 
or  fuperftition  to  fing  a  Song  of  Praife  to  God  for  the 
other? — Shall  the  ranfomed  of  the  Lord  believe,  that 
this  amazing  Salvation  has  been  wrought  for  them, 
above  feventeen  hundred  years  fince,  and  not  dare  to 
fpeak  of  it  in  their  Hymns  or  Songs  of  Praife,  as  be- 
ing already  accomplifhed  ?  If  they  fliould  hold  their 
peace,  where  fuch  wonders  of  goodnefs  claim  their  ac- 
knowledgments, 'uiould  not  the  fiones,  as  our  Lord  faid 
on  another  occafion,  cry  outF  (a) 

David  has  praifed  God  for  making  kno-j:n  Vis  vjoys  un- 
to Mofesy  (ind  his  aSIs  unto  the  Children  of  I/rat  I.  (b) 
Under  how  much  greater  obligations  are  Chriftians  to 
celebrate  the  grace  and  condefceniion  of  their  Heavenly 
Father,  v^ho  has,  in  thefe  lafl  days  fpokeu  to  us,  not  by 
a  mortal  man,  nor  by  an  Angel,  but  by  the  great  Crea- 
tor and  Lord  of  Angels,  hisozun  Son?  (c)  In  the  Songs 
of  that  infpired  writer,  we  can  trace  the  dreadful  acls  of 
the  Lord  in  the  Land  of  Egypt,  we  can  attend  his  peo- 
ple in  their  journeyings  through  the  wildernefs,  we 
can  fee  them  fed  with  manna  from  Keaven,  and  drink- 
ing water  from  the  cleft  rock.  We  can  fee  the  heathen 
driven  out  before  them,  and  the mfelves,  after  repeated 
vidories,  fettled  in  the  promifed  Land.  And  Ihall 
Chriftians,  in  all  their  Songs  of  Praife,  be  filent  ref- 
pecling  all  the  beneficent  acts  of  the  blcflcd  Jefus? 
Shall  they  fay  nothing  of  his  opening  the  eyes  of  the 
blind,  of  his  unflopping  the  ears  of  the  deaf  of  his  cauf- 
ing  the  lame  to  leap  as  the  hart,  and  the  tongue  of  the  dumb 
tojing  P  (d)  Shall  they  fay  nothing  of  the  divine  power 
and  goodnefs,  manifefted  in  healing  theleprofy,  thepalfey 
and  other  obftinate   difeafes,  by  a  touch  or   a  word  ? 

(a)  Luke  xix.  40.     (h)  Pfal.  ciii.  7.     (c)  ITeb.  i.  i. 
(d)  Ifaiah  xxxv.  5,  6. 


A  DISCOU.1SE   0>?   PSALMODY.  37 

Shall  they  fee  hlin  walking  on  the  water,  comnianJing 
the  winds  and  waves,  railing  the  dead  to  life  from  the 
bed,  the  bier,  and  even  from  the  grave  ?  Shall  they 
fee  him  allaying  the  hunger  of  thousands  v.ith  a  few 
loaves  and  fi.'hes,  and  regaling  the  guefts  at  a  marriage, 
to  which  he  had  been  invited,  by  water  converted  into 
wine,  and  yet  not  utter  a  word,  in  all  their  Songs  of 
Praife,  concerning  the  glorious  honor  of  his  Mayfly,  and 
his  wojidrous  vjorks  ^  (a)  Shall  we  fee  the  great  captain  of 
our  Salvation,  blotting  out  the  hand-writing  of  ordinances 
that  zvas  againfl  us,  nailing  it  to  his  crofs,  (bj  bearing  our 
fins  in  his  own  body  on  the  tree,  (c)  and  there  Jpoi ling 
principalities  and  powers  and  triumphing  ever  ihevi  r—. 
Shall  we  "fee  him  y-a/^/Zoiy/ffg-  up  death  in  vi^ory,  fdj  as- 
cending into  Heaven  as  our  fore-runner,  and  as  the 
Apoftle  exprefles  it,  raifing  us  up  together,  and  making  us 
fit  together  in  Heavenly  places  (e) — I  fay  can  we  fee  and 
believe  all  this,  andnotlhew  {oxxkxthe  exceeding  riches  of 
his  grace  ?  If  infuch  a  circumftance  we  can  be  filent,  ijiall 
not  the  piety  and  gratitude  of  the  Pfalmift,  v.'hich  ani- 
mated him  to  elevated  {trains  of  devotion,  upon  occa- 
fions  of  a  far  inferior  nature,  rife  up  in  judgment  agaiKft 
us  and  condemn  us  ?  — 

The  Prophets,  who  foretold  the  coming  of  Ciirift, 
appear  to  have  been  tranfported  with  the  oblcure  and  dif- 
tant  profpect  of  his  glory.  The  Pfalmift  calls  upon  all 
nature  to  exult  in  expedation  of  his  appearance — All 
ends  of  the  earth  have  fe en  the  Salvation  of  our  Cod — 
Make  a  joyful  noife  unto  the  Lord,  all  the  earth,  make  a 
loud  noife,  rejoice  andfng  praife — Let  the  fea  roar  and 
the  fulnefs  thereof;  the  world  and  they  that  dwell  therein  i 
Let  the  floods  clap  their  hands,  let  the  hills  be  joyful  to- 
gether (f)'     Ifaiah  reprefents  the  defert,  rejoicing  and 

(a)  Pfal.  cxlv.  6.        (b)  Col.  ii.  14.  15,  (c)        i  Pe£.  ii,  24. 
(V/j  I  Cor.  XV.  54.      (f )  Eph.'ii.  6.    </>>  Pfal.xcviii.  2.  4.  7.8, 


•38  A   DISCOURSE   ON    rSALMCDY. 

blofpjming  as  therofe — Ji  fiall  hliffvu  ahundanily,  fays  hr, 
find  rejoice^  evemvhh  joy  and  Jinghig  (a).  And  in  prof- 
pea  of  the  glorious  enlargement  of  Chrift's  kingdom 
by  the  accefTion  cf  the  Gen'ciks,  he  fays,  Sing^  0  Hea- 
vens, an  J  be  joyful,  0  earth,  and  break  forth  into  fmgln^, 
0  mountains^  for  the  Lord  hath  comforted  his  people,  and 
•will  have  mercy  upon  his  affdciedfbj.  And  Jeremiah,  in 
profpe<5t  of  the  deliverance  of  Ifrael,  and  the  introduc- 
tion of  Gofpel  bledings,  as  may  be  feen  from  the  fequel 
of  the  prophecy  addreinng  t!ie  Church  in  the  nauie  of 
her  Great  Deliverer,  fiiys  ;  Sing  with  gladnejs  for  Jacob 
and fhout  among  the  chief  of  the  nuiious  (c)  And  llir.ll 
tlie  Prophets  fpeak  thus  in  raptures  of  the  dawn  of  the 
•Sun  of  righteoufnefs,  and  of  the  happhiefs  and  joy  that 
would  rife  upon  the  world  at  his  appearing;  and  fiiall 
he  be  eclipfed  after  his  rifing  ?  And  ihali  they,  who  have 
tailed  his  blefiings,  and  have  drawn  water  out  of  the  wells- 
df  his  falvation  (dj,  be  fo  thoughtlefs  and  ungrateful,  or 
fo  blinded  with  prejudice,  as  never  to  mention  his  name, 
in  a  Song  of  Pruile,  or  to  ling  an  Hymn  to  their  Great 
Deliverer? — In  luch  a  circuniltancc,  they  \\ould  be  led 
by  a  Spirit  very  dilferent  from  that  which  the  Prophet 
reprefents  as  pofTefiang  the  converts  to  the  faith  of  the 
"  Gofpel.  In  that  day  fkrll  ye  fay,  Praife  the  Lord,  call 
upon  his  name,  declare  Us  doirgs  among  the  people,  mcke 
mention  that  Ms  name  is  excited.  Sing  unto  the  Lord  for 
he  hath  done  excellent  things ;  this  is  known  in  oil  the 
earth  (e)'  Nay  they  will  difobey  the  exprefs  command 
of  this  Prophet.  For  after  having  fpoken  of  God,  as 
giving  Chrifi  for  a  covenant  of  the  people,  for  a  light  of 
the  Gentiles,  to  open  the  blind  eyes,  &c.  be  fays,  Sing 
unto  the  Lord  a  new  Sorg,  and  his  praife  from  the  end  of 
the  earth  (f)'     Thefe  predidions  and  injunftions  of  the 

(a)  Ifa.  xsxv,  r,  2.'     ((0  Ifa.  xlix.  19.     (c)  Jer.  xxxi.  7. 
(d)  Ifa.  xii.  3.  (ej  Ifa.  xii.  4,  5.     (j)  Ifa.  xlii.  6,  7,  10. 


i^ 


A   DISCOURSE  ON   FSALMODV.  39 

Prophets  were  delivered,  nbove  three  hundred  year§ 
after  the  days  of  David  and  y^faph,  and  manifeftly  fnew, 
that  it  never  was  the  mind  cf  the  Holy  Spirit  to  confme 
the  Church  to  the  words  or  wonders,  which  they  have 
recorded.  Nviy  the  Prophet  Jeremiah,  referring  to  the 
days  of  the  Melliah,  and  to  the  final  converfion,  and  re- 
ftoration  of  the  Jews,  declares,  that  this  deliverance 
would  be  fo  great  and  fignal,  that  the  memory  of  their 
dehverance  from  their  bondage  in  Egypt,  would  be  in  % 
manner  loil  and  forgotten  in  it.    Jer.  xxiii.    7. 

And  it  is  manifeft  that  many  of  the  Pfalms  themfelves 
were  written  long  after  the  days  of  ]3avid,  in  the  time 
of  their  captivity,  and  after  their  deliverance  from  it; 
fo  far  were  the  Jewifh  people  thcmfelves  from  conceiv- 
ing that  they  were  to  be  reflrifted  to  the  words  of  for* 
mer  Prophets.  Indeed  their  grief  and  diftrefs,  under 
prefent  cajamities,  or  their  joy  and  gratitude,  for  pre- 
fent  deliverances,  were  too  powerful  to  be  fuppreffed. 
In  v/hat  mournful  (trains  do  they  lament  the  ravages  of 
their  city  and  nation,  by  Antlcchus  or  Nebuchadnezzar 
in  the  Ixxix  Pfalm,  and  how  earneflly  do  they  fupplicate 
the  Divine  mercy?  They  deplore  the  taunts,  and  re- 
vilings  of  the  enemy,  who  had  led  them  captive,  in  the 
cxxxvii  Pfalm,  and  record  the  Divine  goodnefs,  mani- 
fefled  in  their  reftoration,  in  the  cxxvi  and  Ixxxv  Pfalms. 
Several  other  inilances,  of  the  fame  nature,  might  1>q 
adduced. 

But,  if  the  examples  of  the  Saints  are  to  have  any 
v^-eight  with  us,  thefe  are  fuinclent  to  convince  every 
reafonable  and  unprejudiced  mind,  of  the  propriety  and 
duty  of  Chrifliians,  celebrating  the  goodnefs  of  God, 
for  mercies  and  deliverances  peculiar  to  thcmfelves;  ef- 
pecially  for  mercies  and  deliverances  fo  far.tranfcending 
all   that  the  V,  or  Id  ever  before  fu-.v. 


4*  A   DISCOURSE   0:f   PSALMODV. 

Th2fweetPfaltnrJ}fjf  ifrati(a)  himfelf  is   far  from 
confining  us  in  the  praifesof  God,  to  his  own    compofi. 
tions,  however  excellent    and    divine-     0  give  ikanks 
unto  the  Lord,  call  upon  Ins  name  ;  make   knoivn  his  deeds 
■among  the  people  ;  Singyc  unto  him  Jing  Pfahns  unto  him, 
ialh  yc  of  all  his   wondrous  works,  (h  J  'He  is  far   from 
conceiving  his  own  cbnipofi tions  fo  complete  and   com- 
prchenfive,  as  that  it  would  be  arrogance  and  prefunip- 
tion  to  attempt  anything  farther,  in  the  praifesof  God. 
Ilelcnew  tliat  the  fubject  was  fo  fublimc  and   extenfive, 
that  his  own  eloquence,  though  it  was  elevated  by  in- 
fpiration,  was  unable  to  reach  it.     Pfal.   cvi.   2-     Who 
can  utter  the  mighty  atffs  of  the  LordP  Who  can p?ew  forth 
ell  his  praifes  ?  He  is  far  from  requiring  or  defiring  that 
the  uork  of  praife  ihculd  be  confined  to  the  Jewifn  peo- 
ple.  Pf:;I.  Ixvi.    i.     Triuke  a  joyful  noife  unto  God,  all  ye 
lands-^-Knd  cy.v\\..  i.  0  praife  the  Lord,  all  ye  nations, 
praife  him  all  ye  people^     And  could  it  be  the  intentioQ. 
of  the  Pfiilniift,  that  the  people  of  other  nations  and  lan- 
guages fiiouid  pafs  over  the  works  of  God's  Providence . 
towards  themfelves,  anxi  confine  themfelves  wholly  to 
his  workings  towards  the   children  of  Ili-ael  ? — Oris  it 
pofTible,  that  he,  who  has  fet  them  fo  bright  an   exam- 
ple of  obferving,  recording,  and  celebrating  the  a(fls  of 
the  Lord  towards  his  own  nation,  would  allow  them  to 
be  fo  negligent  and  ungrateful,  as  to  pafs  over  in  filence 
his  acis  of  mercy,  and  kindncfs  towards  themfelves?  He 
has  declared  what  is  their  duty,  and  what  ought  to  be 
their  practice — Pfal.  Ixxxvi.  9.  Allnatiof2S,  luhom  thou 
hafl  made  ft)  all  coite,  end  "joorflnp  thee  ;  they  /hall  glorify 
thy  name. 

No  blefiing  proceeding  from  God,    is  fmall.     Th* 
piety  of  David  did  not  fuffer  him  to  neglcdl  even   the 

(a)  2  Sam.  xxiii.  I.  (h)  Pfal.  cv.  r,  2. 


A  DISCOURSE  O:,   TiALMODV.  4I 

meaneft  and  moil  common.  He  has  taken  care  to  record 
his  formation  in  the  womb  (a)^  his  prefervation  in  de- 
fencelels  infancy  and  childhood  (h)^  and  the  care  God 
had  taken  of  him  in  the  advance  of  life,  crovjutng  h\m 
with  loving  kindnefs  and  tender  mercies  (c)-  How  is  his 
heart  enlarged,  when  he  confiders  the  earth  as  full  of 
the  riches  of  his  benefactor,  and  fees  him  giving  to  the 
young  beaji  bis  foody  and  to  the  young  ravens  ivhich  cry  (d)  ? 
And  can  we  have  any  regard  to  the  example,  or  any 
Ihare  of  the  piety,  devotion  and  gratitude  of  that  holy 
man,  while  we  neglect  or  refafe  to  celebrate  the  praife* 
of  God,  for  bleflings  of  an  infinitely  fuperior  nature? 

If,  then,  whatfoever  things  were  written  aforetime, 
were  written  for  our  learning,  if  the  children  and  peo- 
ple of  God  have  fung  his  praifcs  upon  every  new  de- 
liverance ;  if  the  .Prophets  break  out  into  unufual  tranf- 
ports,  whenever  a  glimpfe  of  Gofpel  Hght  dawns  upon 
them  ;  if  they  foretel  and  enjoin  that  the  livelieft  grati- 
tude lliould  be  manifeftcd,  and  that  longs  of  praife  and 
thankfgiving  fhould  be  compofed  and  fung  by  thofe  w  lio 
ihould  lliareits  bleflings — What  fhall  we  fay  ?   Or  is  it 
poflible  to  refifl-  the  force  of  fuch  examples,  or  to  gain- 
fay  and  oppofe  exhortations  and  injundions,  fo  reafcma- 
ble  and  juft  ?   Were  thefc  holy  men  guided  by  a  lying 
fpirit,  and  led  to  conceive  of  the  bleflings  of  the  Gofjpel 
far  above  their  value  ?  Do  we  fee  no  beauty  or  luftre  in 
ihe  Sun  of  right eoufnefs,   whofe  obfcure  and  diftant  rays 
were  fo  glorious  in  the  eyes  of  the  Prophets  ?  Have  they 
prophefied  unto  us  a  falfe  vifion   and  divination,   and  a 
thing  of  nought,  the  deceit  of  their  own  heart .'  fej     Ye 

C^rjPfa.  139.  n,i4, 15.     r/^jPfa.  71.  5,  6.     fcJVCz.  107.  a, 
(d)  Pfa,  147.  9.       (s)  Jer.  14.  14. 


4*  A   DISCOURSE  ON   PSALMODY. 

men  of  God,  is  there  nothing,  in  all  the  wonder-^ 
ful  events  of  a  Divine  Providence,  i'lwce  your  days, 
worthy  of  a  fon<r  of  praife,  from  the  dlfciples  of  ChiA\  > 
AVe  will  not  believe  it,  unlefs  we  find  our  Lord  and  his 
Apoftles  coniirnxing  nsin  fuch  a  belief. 

Lei  us  then  enquire  of  thofe  whobeheld  his  glory. — 
This  brings  me,  in  the 

II L  Place,  to  illudrate  and  prove  from  the  New  Tef- 
tanient,    the  truth  I  am  endea\-ouring  to  eftablilli.     And 
from  this  part  of  the  facrcd  writings,  I  prefume  it  will 
appear  manifeft,  beyond  a  doubt,  that  the  principal  fub* 
jefts  of  our  Pi'almody,  of  our  Praifes'and  Thankfgivings 
to  God,  fliould  be  drawn  from  the  Gofpel.— There  we 
find  Mary,  from  the  fulnefs  of  her  fpirit,  magnifying  the 
Lord,  for  the  greatnefs  of  hi5  condefcenfion   to  herfelf, 
and  for  his  faithful  performance  of  his  promife   to  the 
fathers  of  hernation  ^a).     Zecharias,  who  officiated  a^ 
a  prieft,    and  v.'as  poffeffed  of  all  the  privileges  and  ad- 
vantages of  his  nation,  blej/ej  the  Lord  Cod  oflfrael,  ivhn 
had  v'ljitcd  and  redeemed  his  people,  and  had  given  Ught  to 
them  that /at  in  d<irknejs  and  the  fnadovj  of  death,  to  guide 
their  feet  into  the  ivay  of  peace  (h).     A  choir  of  Angels 
announced  the  birth  of  Chrift,  in  a  Song  of  praife  (t)  ; 
and    the   wife  men  fron  the  eaft  bring  gifts  and  offer- 
ings to  the  infant  Saviour  (^/).     The    devout  and  aged 
Simeon  breaks  out  into  raptures  of  prail'e  and  thankfgiv- 
ing  upon  finding  him  in  the   temple  (e) ;  and  the  Prc- 
phctefs  Anna  gives  thanks  andfpeaks  of  him   to   all  that 
looked  for  redemption  in  J  erufalem  (f). 

Thus  early  was  the  attention  of  the  Jewifli  people 
turned  off  from  former  mercies  and  deliverances,  and. 

fa)  Luke  i.  46;       (^)  Luke  i.  6S,  yg.       (c)  Lukeii.  13,14. 
(^)Matth.  u.  II.    (0  Luke  ii.'sS,  32.    (J)  V.  38- 


A  DISCOURSE  b:A  psAtMonV.  45 

from  the  dinml  profped  their  prcfent  ftafe  affdrded 
then?,  and  awakened  to  attend  to  the  great  light,  that 
was  fpeedily  to  dawn  upon  them  ;  that  light  that  zvas  io 
lighten  the  Gentiles,  and  to  he  the gloiy  of  God^s people ,  If- 
raeU     (a) 

The  evangelift  declares,  with  relpecH:  to  himfelf,  and 
his  brethren,  that  wlien  the  isjord  was  made  Jie/I:  and 
dwelt  among  them,  they  beheld  his  glory,  the  glory,  as  of 
the  only  begotten  of  the  Father,  full  of  grace  and  truth,  (h) 
And  our  Lord  magLiifies  the  advantages  his  dil'ciples  en- 
joyed above  all  thole  of  former  ages,  and  reprcfents 
many  prophets,  and  kings,  and  righteous  men,  as  having 
earneftly  defired  to  enjoy  them,  who  yet  came  fhort  of 
that  happinefs  (t).  jjpl^reprcfentshiailelf,  zsa  light  come 
into  the  vjorld  (d),  and  lets  forth  the  greatnefs  of  God's 
love,  in  fending  him  into  it,  as  far  tranfcending  all  for- 
mer inftances,  and  manifeftatiorK  of  it  (e)»  He  breaks 
forth  into  a  rapture,  upon  contemplating  the  riches  and 
freenefs  of  fovereign  grace  manifefted  in  the  choice  of 
thofe  objects  who  were  called  to  fhare  its  bleffings.^ — 
Mat.  II.  25 — I  thank  thee,  0  father,  Lord  of  Heaven 
and  earth,  becaufe  thou  haft  hid  thefe  things  frdm  the  ivife 
and  prudent  andhaf}  revealed  them  unto  babes » 

And  were  all  thofe  holy  perfons  miftaken  who  beheld 
the  early  dawn  of  the  fun  of  righteoufnefs  with  fuch 
extacy  of  joy,  and  celebrated  his  appearance  with  fongs 
of  praife  ? — Were  they  the  illufions  of  an  heated  fan-. 
cy  and  imagination,  that  led  them  to  conceive,  that  the 
former  ftate  of  their  nation  was  darknefs,  in  comparifon 

{a)  Luke  li.  32.         {b)  John  i.  14.         {c)  Luke  x.  24. 
[d)  John  xii.  46.         (^)  John  iii,  16. 
F2 


44.  A  DISCOURSE   ON   PS.^L^fCDY  , 

of  thcbrightnefs  and  comfort  of  the  Gofpel  revelation  ?. 
Were  they,  v/ho  beheld  the  Glory  of  ciu-  Tiorcl,  nay 
was  our  Lord  himfelf  miftakcn,  with  refpccl  to  the  im-  , 
portance  of  his  own  character  and  mifiion,  ai?tl  with 
refpeft  to  the  excellence  and  value  of  the  blefnngs,  that, 
were  to  arife  to  the  world  from  his  appearing  in  it,  as 
its  Teacher  and  Saviour  i  Or  were  thefe  perlons  led 
thus  to  fpeak  and  exult  by  the  Spirit  of  God  ?  W^s  the 
judgment  of  our  Lord  according  to  truth  ?  And  were, 
thsir  Sonjrs  of  Praife  and  Thankfgivings  to  God,  in 
the  days  of  David  and  Afaph,  for  theblefllngs  then  en- 
joyed, and  are  none  to  be  fung  for  the  grace  that  is 
come  unto  us  by  the  incarnation,  life,  death,  and  rdur- 
rection  of  David's  Lord!  If  thefe  events  and  the  blef- 
(ings  flowing  from  them,  be  not  worthy  of  our  fublimeft 
Songs  of  praife  and  gratitude,  the  Evangelifts  have 
written,  the  Apoftles  have  preached  in  vain,  and  none 
of  all  the  wonders,  that  God  has  wrought  for  the  chil- 
dren of  men,  fince  the  foundation  of  the  world,  de- 
fiprves  to  be  mentioned. 

Our  faith  may  be  weak,  our  gratitude  may  be  cold 
and  languid  ;  we  may  be  contented  to  praife  God  in  the 
language  of  thofe  who  had  a  very  obfcure  and  diftant 
profpecT:  of  our  Lord's  coming.  It  was  far  otherwife 
with  thofe,  ivho  had  an  immediate  view  and  imprejfiott 
of  his  glory.  Upon  his  entry  into  Jerufalem,  the  whole 
•multitude  of  his  difciples  began  to  rejoice  and  praife  Cod, 
for  all  the  mighty  works  they  hadfeen;  faying y  Bleffed 
he  the  king  that  comeih  in  the  name  of  the  Lord,  peace  in 
Heaven  and  glory  in  the  highefl*.  Did  our  Lord  rebuke 
them,  at  the  requeft  of  the  Pharifees?     Did  he  fend 

*  Luke  :$ix.  37,  58. 


A    DISCOURSE  ON    PSALMODY.  45 

tUera  back  for  fubjecls  and  occafions  of  praife  and  gra- 
titude to  David  and  the  Prophets? — Did  he  tell  them, 
tliac  nothing  he  had  done,  or  fpoken,  in  his  own  per- 
fon,  was  to  be  the  fubjed:  of  their  praife,  and  thankf- 
giving  to  God  ? — So  far  is  he  from  it,  that  he  rebukes 
the  Pharifees  therafelves.     He  ftrongly  inunuates,  that 
they  themfelves  were  guilty  of  unconquerable  prejudice, 
unbelief,  and  hardnefs  of  heart.     Ke  tells  them,  that 
the   wonders,  that  now  engaged   the  admiration   and 
gratitude  of  his  difciples,  were  fo  great  and  affecting, 
that  if  they  fnould  hold  their  peace y  thejiqnes  vjould  imme- 
diately cry  out.     And  are  tliofe  mighty  works  become 
lefs  interefting  and  affecling,  becaufe  they  were  tranf- 
afted  above  feventeen  hundred  years  fincei' — And  muft 
the   whole  multitude  of  our   Lord's  prcfent   difciples, 
whenever  they  rejoice,  and  lift  up  their  voice  in  a  lonor 
of  praife,  fay  nothing  of  all  the  mighty  acls,  that  at 
that  time  fo  ftrongly  aifeded,  and  tranlported  his  difci- 
ples?— Can  we,  like  the  Pharifees,  thofe  inveterate  ene. 
mies  of  our  Lord,  be  filent  and  unaffecled  at  wonders, 
fufficient  in  the   eftimation  of  our  Saviour  to  affed  the 
rocks,  and  make  them,  if  poflible,  exprefs  in  language, 
their  admiration  and  their  joy  ? — Such  condud  in  thofe, 
who  beheld  his  miracles,  and  triumphs,  with  envy  and 
rage,  who  looked  upon  his  glory,  as  eclipfing  and  tar- 
nifliing  their  own,  was  naturally  to  be  expected.     But 
who  could  have  conceived,  that  his  profelFed  difciples,- 
even  in  the  remoteft  ages,    who  acknowledge  him,  as 
the  Lord  their  Righteovfnefs,  and  hope  to  /hare  in  his  tri- 
umphs, and  glory,  would  be  averfe  to  celebrate  them 
in  their  fongs  of  praife,  and  would  prefer  finging  of  the 
deliverances  of  Ifrael,  by  the  hand  of  Mofes,  and  of 
the  victories  and  triumphs  of  Jofhua,  before  the  achieve- 
ments, and  vidories  of  tjje  Sou  of  God,  and  Captain  of 


/tJS  A  DISCOURSE   ON   PSALMODY. 

their  own  Salvation  P — Be  aflonijljed,   0  ye  Heavens ^  at 
this!     (Jer.  ii.   12-) 

If  we  pafs  on  to  the  writings  of  the  Apoftles,  we  find 
thepaffages,  wherein  they  celebrate  the  tranftendent 
love  of  God  in  the  gift  of  his  Son,  and  the  Divine  glo- 
ries  of  the  Redeemer,  and  the  greatr.efs  of  their  obh- 
gations  to  him,  alraoft  innumerable.  Kow  often  do 
they  triumpli  in  him,  and  glory  in  his  crofs  F  How  often 
do  they  inculcate  upon  their  Chriftian  brethren  a  fpeci- 
al  regard  to  him  in  all  their  prayers,  praifes,  and  thankf- 
givings  to  God? — The  great  Apoftle  of  the  Gentiles 
reprefents,  as  we  have  done,  the  predidlions  and  injunc- 
tions of  the  Prophets,  as  l.iying  them  under  the  ftrong- 
efl  obligations  to  glorify  God  for  his  mercy  and  fmg  un- 
to his  name — But  for  what  mercy  ?  {a)  Look  into  the 
whole  epiftle  and  fee — -For  what  elfe  Ihould  they  glo- 
rify God,  but  for  the  Gofpel,  luhiah  was  the  powtr  of 
God  unto  Salvation,  to  the  Jewftjl  and  alfo  to  the  Gen- 
tile P  {b)  Whofe  praifes  fliould  they  fet  forth  but  his, 
who,  when  they  were  ungodly  and  Jmners,  had  commended 
his  love  in  giving  his  Son  to  die  for  them  P  [c)  Who  had 
notfpared  his  own  Son  but  had  delivered  him  up  for  them 
allP  (d)  Who  had  manifefted  himfelf  as  the  God  not  of 
the  Jews  only,  but  alfo  of  the  Gentiles  ;  (e)  nay,  who  had 
taken  occafion,  from  the  fall  of  the  Jews,  to  bring  Salva- 
tion to  them  P  (f)  That  thefe  were  to  be  the  great  fub- 
jecls  of  their  praife  and  gratitude  to  God,  is  manifeft 
from  other  parts  of  our  Apoftles  writings.  Remember, 
fays  he,  writing  to  the  Ephefians,  that  ye  being  in  time 
pa/}  Gentiles — that  at  that  time  ye  were  iaithout  Chrifly 
being  aliens  from  the  commonwealth  of  Ifrael — having  n9 


{a)  Rom.  XV.  9,  10.     {b)  Rom.  i.  16.     (c)  Rom.  v.  6  8. 
{J)  Rom.  viii.  32.  (f)  Rom.  in.  29.     (/>  Rom.  xi.  30.  3t. 


A   DISCOURSE  ON  PSALNfODY.  47 

hope  and  ivit bout  Codvt  the  worU,  but  nonv  in  Chr'ijl  Je. 
fus,  ye,  who  vj ere  fome times  far  off,  are  made  nigh  by  the 
blood  of  Chrifi — are  no  vaoxt  fir  angers  and  foreigners, 
hut  fettovi. citizens  ivith  the  Saints,  and  of  the  houfehold  of 
Cod.  (g) 

But  why  need  we  ufe  arguments  in  fo  plain  a  cafe, 
when  we  have  the  example  of  the  Apoflle  in  the  very- 
entrance  of  the  Epiftle,  laft  referred  to? — He  clearly 
points  out  to  us,  what  he  means  by  the  word  of  Chrifi:, 
in  our  text,  and  fliews  us  whence  the  great  fubjefls  of 
our  Pfalms  and  Hymns  are  to  be  taken.  He  had  faluted 
i;he  converts  to  Chriftianity  at  Ephefus,  with  a  moft 
eanieft  and  aifeflionate  prayer,  that  grace  and  peace 
fliould  be  communicated  to  them  from  God  our  Fatherf 
andfroin  the  Lord  Jefus  Chrift.  {h)  Unable  to  reftrain 
his  gratitude  for  that  rich  and  tranfcendent  goodnefs  that 
had  put  it  into  his  power  to  make  fuch  a  prayer,  and  had 
opened  the  way  for  communicating  fuch  a  profufion 
of  blelfings  as  it  comprehended,  he  breaks  forth  into  a 
Song  of  praife  and  thankfgiving  to  God-  Bleffed,  fays 
he,  be  the  God  and  Father  of  our  Lord  Jefus  Chrifi,  ivho 
hath  bleffed  iis  ivith  all  Spiritual  Dleffings  in  heavenly  pla- 
ces, in  Chrifi,  according  as  he  hath  chofen  us  in  him,  be- 
fore the  foundation  of  the  world,  that  ivejhould  be  holy  and 
•without  blaine  before  him  in  love,  having  predefiinated  us 
unto  the  adoption  of  Children  by  Jefus  Chrifi  unto  himfelf 
accordir^  to  the  good  pic qfure  of  his  will,  to  the  praife  of 
the  glory  of  his  grace,  wherein  he  hath  made  us  accepted 
in  the  Beloved ;  in  ivho?n  ive  have  redemption  through 
his  blood,  the  forgivenefs  of  fins,  according  to  the  riches 
of  his  grace,  (i)  Is  this  the  language  of  the  Old. 
TeHaii^ent?  Is  it  borrowed  from   the  vmrds  of  David 

{^)  Epb.  ii.  II.  *ic,         (/')  Eph.  i.  3.         (i)  Epb.  i.  3.  % 


45  A   D1SC0UR.5K   ON'    rSALMOJJY  • 

and  Afaph  ?     Is  it  not   wholly   takea   from    the  luord 
ij  Chr'ift^  which  we  fay,  is  the  Golpel?   Where  but  in 
rlie  Gofpel,  is  the  eternal  eleclion,  adoption,  fanftifica- 
non  of  believers,  and  their  redemption  by  the  blood  of 
Clipfl  fo  clearly  taught  and  fo  fully  eftabliflied  ?   Wliere, 
but  ia  the  Gofnel,  is  every  thing  done  In  the  name  of 
'Chr'ift  ?  And  how  often  does  the  Apoftle  mention  it,  in 
tile  conijnfs  of  thefe  few  verfes  ?  And  would  it  be  here- 
ly  or  fuperftition  in  us  to  imitate  or  adopt  his  words  in 
an  Hymn  of  praife  to  our  God  and  Redeemer?     If  God 
has  done  fuch  wonders  to  the  praife  of  the  glory  of  his 
grace,  can  it  be  iniquity  to  celebrate  them?     Shall  God 
have  done  fuch  wonders  for  us,  the  children  of  ivrathy 
whofe  fathers  y^ere  finners  of  the  Gentiles,  and  fhall  any- 
one be  foimp.oas^  as  to  forbid  us  to  admire,  adore  and 
praife?    No.    Let  this  be  the  praiJlice  of  the  ungodly, 
-who  regard  not  the  work  of  the  Lord,  neither  confider  the 
operation  of  his  hands(a)'      If  the   Pfalmifl   preferred 
Jtrufalcm,  the  city   of  his  Cod,  and  the  place  of  his  fo» 
lemnities,   before  his  chief  joy ;  if  he  prayed,  that  his 
fight  hand  might  forget  her  cunning  and  his  tongue  cleave 
to  the  roof  of  his  mouth,  if  he  did  not  remember  her  fbj, 
vhai  ftupidity  and  ingi'atitude  has  feized  us,  and  what 
dooia  awaits  us,  if  we  forget,  in  all  our  Songs  of  Praife, 
tlie  blelTed  Jefus  ? 

The  Apoftle  of  the  circumcifion  concurs  with  the  A- 
poftle  of  the  Gentiles,  in  directing  us  to  take  the  princi- 
pal fubjedis  of  our  praife  and  gratitude  to  God,  from 
the  Gofpel  of  Chrift.  Writing  to  the  Chriftians,  dwell- 
ing in  the  provinces  of  Afia,  who  were  moft  of  them 
difperfed  Jews,  he  fays  :  Ye  are  a  chofen  generation,  a 
royal  prie/ihoodf   an  holy  nation,  a  -peculiar  people ;  that 

('tfjifaiah  v.  la.     (h)  Pf.  cxxxvii.  5.  6.      (c)  i  Pet.  ii.  9. 


A  DISCOURSE   ON   PSALMODY.  /^g 

ye  Jhould  /hew  forth  the  pra'ifes  of  him,  who  hath,  called  you 
out  of  darkmfs  into  his  marvellous  light  (a)-     And  would 
thefe  Chriftians  have  anfvvered  the  end    of  their  high 
calling,  and  the  purpoCe  God  had  in  view,  when  he  chofe 
and  diltinguiilied  them  by  fuch  knowledge  and  privile- 
ges, if  they,  in  their  Songs  of  Praife  and  Thankfgiving, 
had  neglected  that  very  Golpel,  by  fliaiHng  in  the  know- 
ledge and  blellings  of  which,  they  were   thus   d'ftin- 
guilhed  ?  But  the   Apoftle   has   not   only  Ihewn  them 
their  duty,  and  obligations  to  perform  it,  but  has,  as  it 
were,  dictated  to  them  a  Song  of  Praife  in   which  they 
fliould  addrefs  the  Great  Author  of  their  blellings. — 
BleJJed  be  the  God  and  Father  of  our  LordJePus  ChriJ}^ 
which,  according  to  his  abundant  mercy,   hath  begotten  us 
again  unto  a  lively  hope,  by  the  refurredlion  of  Chrift  Je- 
f us  from  the  dead ;  to  an  inheritance,  incorruptible,  and  un- 
defiled,  and  that  fadeth  not  away,  referved  in  Heaven  for 
you,  zvho  are  kept  by  the  pozuer  of  God  through  faith  unto 
Salvation  (bj» 

And  the  beloved  difciple,  after  pouring  forth  an  afFec- 
tionate  prayer  for  the  feven  Churches  of  Ada,  appears 
not  to  have  it  in  his  power  to  proceed  to  the  particulars 
of  that  revelation,  which  God  had  given  to  him,  before 
he  had  ereded  a  monument  of  praife  ?nd  gratitude 
to  the  Great  Prince  of  the  Kings  of  the  Earth,  by 
whom  he,  and  his  fellow  Chriftians  had  been  r^ifed  to 
the  higheft  dignity  and  hopes.  Unto  hiri7,  that  loved  ys, 
and  wafioed  Its  from  our  fins,  in  his  own  blood;  And  hath: 
made  us  kings,  and  priefts  unto  God,  and  his  Father ;  to 
himheghry,  and  dominion  for  tver  an  ever.  Amen  (c). 
Not  only  io,  'but  this  difciple,  fo  dearly  beloved,  and  lb' 
* 

.  '(a)  I  Pet.  ii.  9.     (b)  i  Pet,  i.  3,  5.     (c)  Rev.  i.  5.  7, 

G 


5^  A   DISCOLRSE  ON'   PSALiMODY. 

highly  honored  by  his  Saviour,  has  given  us,  as  it 
were,  a  copy  of  a  Sacred  Anthem,  in  svhich  the  ran- 
fomed  of  the  Lord  are  reprefented,  as  expreffing  their 
gratitude,  and  celebrating  his  praifes,   even  in  Heaven 

itleU And  they  fimg  a  new  fong,  fcy\ng,  thou  art  ivcrthy 

to  take  the  hook,  andopen  the  pals  thereof;  for  thcu  -jjaf} 
flaln,  and  haji  tedeemed  us  to  God  by  thy  blood  out  of  every 
kindred,  and  tongue,  and  people,  and  nation,  and  hofi  made 
us  unto  our  Cod,  Kings  and  Prieftsfa).  And  upon  the  re- 
prefentation  he  had  of  the  fealing  an  hundred  r.nd  forty- 
four  thoul'and  of  all  the  tribes  of  Ifrael,  he  fays,  Jftcr 
this  I  beheld,  and  lo,  agreatwultitude,  -which  no  man  could 
number,  of  all  nations,  and  kindreds,  and  tongues  flood  be- 
fore the  throne,  and  before  the  Lamb,  clothed  in  ivhite  robes 
and  palms  in  their  hands,  and  cried  with  a  loud  voice,  fay- 
ing Salvation  to  our  Cod,  which  Jittcih  upon  the  throne' 
and  unlo  the  La?nb  (b")*  Would  you  not  believe,  thefe 
v/ere  fome  of  thofe  devout  ryien  of  every  nation  undtr 
Heaven,  of  whom  we  have  an  account  in  the  Ads,  who 
heard  with  fuch  amazement,  each  of  them,  in  tlieir  owr> 
language,  the  wonderful  works  of  God,  from  the 
mouths  of  the  Apoftles,  and  who,  in  fuch  numbers,  and 
with  fuch  readinefs,  believed  and  embraced  the  Gofpel 
upon  the  preaching  of  Peter;  and  that  they  were  now 
repeating  in  Heaven  thofe  fongs,  which  they  had  learn- 
ed upon  earth — Nay,  fuch  is  the  joy  and  gratitude,  that 
prevails  in  Heaven  upon  the  redemption,  and  falvation 
of  believers,  that  all  the  inhabitants  of  the  celeftial  re- 
gions are  reprefented,  as  joining  in  an  anthem  of  praife 
to  the  great  Redeemer. — And  I  beheld,  and  I  heard  the 
voice  of  many  Angels,  round  about  the  throne,  and  the 
heafts  and  the  elders,  and  the  number  of  them  was  ten 


(a)  Rev.  V.  9,10.  {l>jRev.  vii.  9.  10. 


A   DISCOURSE   ON    PSALMODY.  5« 

thou/and  times  ten  tbou.Q'.rid,  and  thoufands  of  thwfands  } 
Saying  with  a  loud  voice,  Worthy  is  the  Lamb,  that  was 
/I ('.in,  to  receive  poiv.tr,  and  riches,  and  tvifdoin,  anu 
Jlrength,  and  honor,  and  glory,  and  bleffing  (a)- 

And  have  the  holy  Apoflles  of  our  Lord  themfelves 
made  the  Gofpel,  and  the  great  bleflings  it  contains,  the 
principal  rubjeft  of  their  praifc  and  thankfgiving  to 
God; — have  they  conllantly  directed  thofe,  who,  by  their 
miniflry,  were  converted  to  the  faith,  to  do  the  fame  j 
and  have  thefe,  upon  their  rifing  to  partcike  in  the  glo- 
ry and  happinefs  of  Heaven,  celebrated  the  grace  and 
condefcention  of  their  great  Redeemer,  as  having  laid 
the  foundation  of  their  prefent  unfpeakable  dignity  and 
happinefs, — And  have  the  Angels  around  the  throne,  v.'ho 
were  lefs  immediately  interefted  in  thefe  things,  united 
their  Songs  of  Praife  to  thofe  of  the  ranj'omed  of  the 
Lord? — What  fhall  we  fay  ?  Can  we,  orfhall  we,  refift  the 
united  force  of  fuch  evidence,  and  fuch  examples,  both 
in  earth  and  Heaven  ?  Shall  we,  who  are  the  minifters 
of  religion,  merely  to  foothe  prejudices  of  cur  people, 
diredl  them  to  pafs  over  in  filence,  in  their  Songs  of 
Praife,  to  God,  the  principal  fubjecls,  that  excited  the 
admiration,  the  praife  and  gratitude  of  thefe  primitive 
Saints  and  of  the  Angels  of  Heaven  themfelves  ?  Shall 
the  Gofpel  have  no  iliare  in  our  Songs  of  Praife  and  Gra- 
titude to  God,  becaufe  its  light  has  fo  long  flione  upon 
us?  Shall  the  wonderful  acls  of  our  glorious  Deliverer 
be  forgotten,  becaufe  we  are  drawing  fo  much  nearer 
to  his  fecond  and  glorious  appearing  ?  Are  we  never  to  ad- 
drefs  a  Song  of  Praife  to  him,  who  has  made  us  kings 
and  priefis  unto  God,  until  we  join  the  choir  of  Angels 
jiiid  JpiriiS  of  juft  men  made  perfe£l  in  Jiec-ven?    G"r  can 

(c)  Rev.  v.  II,  12. 
G  2 


$1  A   DISCOURSE  ON   PSALMODY* 

it  be  unwarrantable  or  finful  to  do  that  upon  earili., 
which  they  are  dohig  in  the  immediate  preCence  of  God  ? 
Are  we  not  taught  by  our  Lord  to  pray  ?  Thy  vjill  be 
done  on  earth  as  it  is  in  Heaven,\  (a)  And  if  we  know 
and  believe,  that  the  Saints  and  Angels  above  are  em- 
ployed in  celebrating  the  praifes  of  the  Redeemer,  ho\r 
is  our  praclice  confiftent  with  this  prayer,  if  we  are  not 
doing  the  fame  upon  earth  ? 

I  now  proceed  to  confirm  the  truth  I  am  endeavour- 
ing to  eftablifh, 

IV.  From  the  pradice  of  the  Primitive  Church. 

That  evangelical  Pfalms  and  Hymns  were  in  ufe  in 
tlie  da5'^s  of  the  Apoftles  may  be  clearly  inferred  from 
that  pafTage,  where  the  Apoftle  gives  directions  to  the 
Corinthians,  with  refpedl  to  the  extraordinary  gifts  con- 
ferred on  them,  i  Cor.  xiv.  26.  The  learned  Gro- 
tius  was  of  the  opinion,  that  the  Pfalms,  of  which  the 
Apoftle  fpeaks,  were  extemporary  Hymns,  proceeding 
from  infpiration ;  and  that  thofe  things,  which  former- 
ly had  been  the  fruit  of  human  genius  and  labor,  were 
then  fuggefted  fuddenly,  and  from  God,  that  thereby 
the  riches  of  the  divine  bounty  might  be  more  fenfibly 
difplayed,  and  underftood. — If  this  was  the  cafe,  as  is 
highly  probable,  fuch  a  gift,  next  to  that  of  fpeaking 
with  touffues  was  a  o-lorious  confirmation  of  the  truth  of 
Chriflianity. — To  hear  and  fee  men,  all  at  once,  cele- 
brating the  divine  benefits  in  the  fublime  language  of 
poetry,  and  with  all  the  graces  of  harmony,  and  nura- 
terS;  which  are  ufually  the  effecl  of  great  labor  and  ftir- 


(a)  Matth.  vi.  jo. 


A  DISCOURSE  ON  PSALMODY-  53 

ily,  muft  have  greatly  confirmed  the  faith  of  thofe 
upon  whom  fuch  an  extraordinary  gift  was  conferred, 
and  led  others  to  believe,  that  the  revelation,  whofe 
light  and  bleflings  they  were  celebrating,  as  well  as  the 
miraculous  gift  by  v.'hich  they  were  thus  fuddenly  and 
immediately,  enabled  to  do  this-,  was  derived  from  Hea- 
ven.— But  whether  thefe  pfalms  Vv^ere  th6  effedt  of  pre- 
vious ftudy  and  infpiration  united,  or  of  immediate  fug- 
geftion,  they  were  certainly  not  defigned  to  attach  the 
converts  to  the  Gofpel  to  the  religion  of  the  Jews,  and 
to  infpire  them  with  veneration  and  refpeft  for  the 
Pfalms  of  David — And  indeed  what  need  could  there 
be  of  any  extraordinary  gift  to  enable  or  dired  them  to 
a  Pfalm  of  David  or  Afaph  ?  The  defign  of  conferring 
this  gift  muft  have  been  the  fame  with  that  of  the  other 
extraordinary  gifts  conferred  upon  thefe  primitive  Chrif- 
tians. — This  was  to  confirm  the  truth  of  the  Gofpel, 
to  inftrud  them  in  its  do6lrines  and  bieflings,  and  to  in- 
fpire them  with  love,  gratitude,^  and  obedience  to  its 
great  Author. — This  was  the  end  for  which  the  Cod  of 
our  Lordjefus  Chr'ift gave  them  thefpirit  ofivifdom  and  re- 
velation in  the  knowledge  of  him,  and  enabled  them  to  ex- 
ert it  in  this  extraordinary  manner-  And  if  it  had  been 
his  deilgn  to  confine  them  to  the  pfalmody  of  the  Old 
Teftament  would  he  have  conferred  upon  them  his  fpi- 
rit  to  enable  them  to  compofe  pfalms  and  hymns,  en- 
tirely of  another  nature  and  tendency,  calling  their  at- 
tention to  the  great  Lord  of  David  and  the  prophets, 
and  enabling  them,  in  fome  good  meafure,  to  conceive 
and  defcribe  the  hope  of  his  calling  and  the  riches  of  the 
glory  of  his  inheritance  in  the  faints  :  (a)  And  how  abfurd 
and  inconfiftent  is  it  to  fuppofe  that  the  fpirit  of  Chrift, 


(a)  Eph.  i.  17,  iS. 


54  A  DISCOtr.lSE  ON  PSAL>rODY. 

conferred  in  order  to  difplay  and  make  kno^'/n  the  myftcry 
that  had  been  hti  from  pjrmer  ages  and  generations  [b) 
would  confine  diem  in  doing  this  to  the  language  of 
an  obfcure  and  typical  difpenl'ation  ? — This  would  have 
been  to  counter  aft  his  own  gracious  intention,  and  to 
veil  in  /hades  and  darknefs,  that  lyiarvcUous  light  (r) 
which  he  meant  to  rt^vecl,  and  dilplay. — And  in- 
deed, can  it  be  luppoled  that  the  gratitude  of  thefe 
primitive  Saints,  enilamed  by  their  lively  fenfe  of  the 
love  of  God,  and  Chrift,  and  heightened  by  the  Hdy 
Spirit,  would  have  been  confined  to  record  the  deliver- 
ances, peculiar  to  the  Jewii'h  people,  while  wonders  of  a 
far  luperior  nature,  m  which  they  themfelves  were  im- 
mediately concerned,  engaged  their  attention,  and  re- 
quired their  acknowledgments? 

But  that  we  may  proceed  in  confitlering  the  practice 
of  the  primitive  Church. — 

Kere  it  is  to  be  lamented,  that  we  cannot  be  furnifli- 
c^  with  all  the  light  and  evidence  we  ceuld  wifli.  A 
great  degree  of  obfcurity  hanirs  over  the  firft  ages. 
Perhaps  this  was  dciigned  to  fupprefs  a  vain  curiofity, 
to  conceal  from  us  the  early  corruptions  introduced  in- 
to Chriftianity  from  phiiolbphy  and  Judaifm  and  to  lead 
us  to  copy  more  clofely  after  its  uncorrupted  purity 
and  fimplicity  as  derived  ft-om  our  Lord,  and  his  infpir- 
ed  difciples. — 

However  fome  light,  with  refped  to  the  fubjeft  we 
are  fpeaking  of,  breaks  through  the  darknefs  of  thofe 


(b)  Col.  i.  26.      (c)  I  Pet,  ji.  9. 


A   DISCOURSE  ON  PSALMODY.  55 

primitive  ages. — We  find  by  their  praftice,  that  they  had 
not  forgotten  the  inilruclions  and  direftions  given  them 
by  our  Lord  and  his  Apollles. — They  had  been  taught, 
that  all  men  Jhould  honor  the  Sort,  even  as  they  honor  the 
Father,  (a)  And  we  find  them  giving  him  this  honor, 
in  their  Hymns  and  Songs  ;of  praii'e,  in  the  midfl:  of  Hea- 
thenilh  perfecution,  and  even  when  herefy,  riling  into 
power  among  theml'elves,  threatened  them  with  pover- 
ty, bvinilhment,  or  death. — 

That  they  paid  our  Lord  di^'ine  honor  is  manifeft 
from  the  teftimony  of  PUny  the  younger — This  ac- 
curate and  credible  writer  who  fiourifhed  about  the 
beginning  of  the  fecond  century,  having  examined  the 
aiTemblies  of  the  Chriftians,  in  order  to  give  an  account 
of  them  to  the  Emperor  Trajan,  informs  him,  that 
te  couhl  learn  nothing  of  their  facraments,  but  that 
they  aiTembled  in  the  morning  before  day  tojing,  an  hymn 
to  Chrifif  as  God,  and  that  they  bound  -themfelves,  not  to 
commit  any  wicked  thing,  hut  to  forbear  committing  theft , 
robbery,  or  adultery,  to  be  true  to  their  word  and  firi£ily 
to  perform  their  trufi.  ('')  This  teftimony  of  Pliny  as 

(^)  John  V.  23. 

(3)  This  tefHmony  a  late  writer  has  endeavoured  to  weak- 
en and  bring  into  diiVrpute,  by  alledging  that  Pliny  gained 
his  Intormation  from  perfons,  who. had  renounced  Chriftlani- 
ty,  and  that  they  reprei'ented  their  quondam  brethren,  as 
worfliipping  Jefus  C  hrift,  in  order  to  render  their  worfhip 
more  OiHous. — But  did  thele  informers  beiie  their  brethren  ? 
No.  F'or  fays  this  writer,  *'  thefe  apoflates  knew  very  well 
"  that  the  Chriftians  worfhipped  the  Son,  in  their  prayers 
*'  and  praifes,  as  well  as  the  Kather." — And  how  can  they  be 
blamed  as  endeavouring  to  make  the  Chriftians  odious,  when 
they  reprefent  them,  as  binding  themlelyes  in  a  folemn  man- 
ner, to  refrain  from  all  wickednefs,  and  ftridly  to  perform 
their  duty  ?  Would  this  make  them  odious  to  Pliny  or  Tra- 
jan ? 


§6  .A  DISCOURSE  ON  PSALMODY. 

worthy  of  the  greateft  credit,  has  been  quoted  by  the 
learned  Grotius,  as  a  proof  of  the  truth  of  Chriftia- 
nity  (b),  and  by  almoft  all  who  have  written  apologies 
or  defences  of  our  moft  holy  faith. — The  praifes  of  our 
Saviour  therefore,  muft  have  had  a  great  and  leading 
part  in  the  pfalmody  of  the  firft  Chriftians,  when  Pliny 
was  able  thus  to  point  them  out,  as  having  a  fliare  in  it. 
— If  he  had  not  been  very  careful  to  inform  himfelf, 
how  would  his  account  have  been  fo  particular  and 
circumftanticil? — And  how  could  he  have  known  in  what 
cftimation  the  Chriftians  held  our  Lord,  or  that  they 
paid  him  divine  honor,  but  upon  the  beft  and  moft  accu- 
rate intelligence? — It  is  plain  therefore  if  this  teftimo- 
ny  of  Pliny  be  true,  that  the  Chriftians,  of  whom  he 
writes,  were  not  confined  to  the  Pfalms  of  David  in 
their  fongs  of  praife,  and  that  they  were  not  doing  an 
unwarrantable  or  finful  adlion,  when  they  knew  that  all 
men  JiX)uld  honor  the  Son  even  as  they  honor  the  Father* 

Bafnage  a  very  reputable  writer,  of  the  Proteftant 
Church  in  France,  and  an  exile  for  his  religion  in  Hol- 
land, in  his  very  learned  and  elaborate  hiftory  of  the 
Chriftian  Church,  which  he  wrote  principally  with  a 
view  to  expofe  the  errors.and  corruptions  of  the  Church 
of  Rome,  has  been  led  to  give  us  a  very  full  account  of 
the  devotions  of  the  primitive  Chriftians  from  Tertuli- 
an This  celebrated  Father  of  the  Chriftian  Church  in 


(b)  Epidola  omnibus  obvla,  quce  libri  decimi  eft  gy.  cujiis 
et  TertuUianiis  in  apologetico  meminit  et  Eufebias  in  Chro- 
nico. — Ubi  vides  Chriftianos  carmen  Chrijlo  gruiji  Deo  dicere 
folitos  obftriftofqiie  inter  fe  non  in  fcelus  aliquod,  fed  ne  fur- 

ta,  tie  latroc'tnia  cnnnuttercnt^  nc  Jidcm  falUretit,  tie  depojittnn 
*ppcllati  ahmgaretit 

Grotius  de  veritate,  lib.  2.  feft  2.  in  notis. 
Eufebius  hid.  ecclef. —  lib.  3  cap  30. 


A  DISCOURSE  ON  PSALMODY.  57 

Africa  flonrifhed  about  one  hundred  and  ninety-four 
years  after  Ciirift. — In  his  time  the  profeflbrs  of  Chrifr 
tianity,  were  fo  far  from  being  confined  to  the  Old 
Tellament,  that  they  conceived  themfelves  as  at  full  li- 
berty in  their  devotions  to  God. 

It  appears,  fays  Bafnage,  that  neither  the  prayers  they 
made  to  God,  nor  the  Hymns  'which  they  fung  to  his  honor 
"Mere  reduced  to  rule  ;  every  one  drew  them  from  the  Holy 
Scripture  or  from  his  ovm  treafidre,  according  to  his  geni- 
us or  difpcfition.  They  fung,  for  injlance,  Hymns  in 
ihofe  feafis  of  charity  and  communion,  which  the  Chrijtians 
held  together  in  the  evening  ;  It  was  to  God  they  addreffei 
thefefongs,  which  every  one  cornpofed  to  the  hefi  of  his  ahi" 
lity. — 'TVV  Tertullian  who  teaches  us  this,  -who  could  not 
fail  to  be  well  informed* — The  defign  ofthefe  affemhlies  was 
to  offer  a  kind  of  violence  to  God  by  the  concourje  of  fo  many 
prayers  from  the  mouths  and  he  arts  of  the  faithful. — Fame- 
lius,  fays  Bafnage,  who  has  commented  upon  this  paff age  of 
Tertullian,  fuppofes,  but  without  proof,  that  the  Hymns,  this 
Tat  her  f peaks  of,  xvere  given  out  by  the  Apcfiles,  but  if 
we  were  to  form  a  conje£}ure  of  their  real  origin  it  would 
he  more  proper  to  fay,  that  thofe  Hymns  were  infpired  by 
the  gratitude  which  thofe  firfl  Chrifiians  felt  for  the  divine 
benefts.  (a) — Such  was  the  liberty  of  the  primitive  Chrif.. 
tians  if  we  believe  Tertullian. 


(<t)  On  etoltllbfe  snrlc  cholx  des  prieres  qu'on  faifoit  a  t)ieu : 
il  paroit  meme  que  ni  les  oraifons,  ni  lea  Hymnes,  qu'on  chan- 
toit  a  Ton  honneur  n'etolr  point  reglez  ;  c'hacun  Ics  tivoit  de 
i'ecriture  fainte,  ou  de  son  propre  fonds  selon  son  crenie  et  fa 
difpofition.  On  chsntoit,  par  example,  des  Hymnes  a  Dieu 
dans  ces  repas  de  charite  et  de  communion,  que  les  Chretiens 
faifoient  enfemble  !e  foir  ;  mass  c'etoit  a  Dieu  qu'on  addrefibit 
ces,chanfons  que chacun  faifoit  deniieux  qu'  il  pouvoit.---C'e{i 
TertulHen  qui  nous  Tapprend,  et  qui  devoit  en  etre  bien  iu-. 
Ilriijt ;  le  but  de  ces  aliemblies  etoit  de  faire  uneeftaecede  vi- 

H 


58  A  DISCOURSE  ON  I'SALMODV. 

Origen  ulio  flourilhed  nearly  at  the  fame  time  with 
Tertullian,  ules  the  very  expreflions  of  the  Apoftle,  in 
the  words  of  our  text,  (a).  He  exhorted  the  people ^  fays 
Bafaage,  tofh'ive  hy  their  Hymns,  by  their  Pf alms ,  by  their 
Spiritual  Hongs,  crying  to  God  that  they  might  obtain  the  vic- 
tory through  our  Lord"]  ejus — Has  not  this  ancient  Father, 
in  thefe  words,  an  immediate  reference  to  the  command 
of  the  Apoftle,  which  enjoins  upon  Chriftians  a  frricl  and 
exprefs  regard  to  Chrift  in  all  their  Songs  of  dcvotioi,  ? 
Whatfoever  ye  do  in  "word  or  deed,  do  all  In  the  na^me  of  the 
Lordjefus — Thus  does  the  great  Origen  not  ordy  prove, 
but  exemplify  the  doftrine  I  am  advancing — 

Eufcbius  tiiat  Father  of  Church  Hiftcry,  quotes  a  paf- 
fage  from  an  author,  whom  he  very  much  commends, 
which  Jully  manifefts  v.hat  was  thepradice  of  the  Church 
in  the  firft  ages. — This  author  had  undertaken  to  re- 
fute the  herefy  of  Artemon,  who  afierted,  that  our  Sa- 
viour was  a  mere  man,  and  that  this  doctrine  had  been 
uniformly  taught  till  the  times  of  Zephyrinus,  when 
the  truth  began  to  be  adulterated — In  anfwer  to  this, 
he  obferves,  that  the  Sacred  Scriptures  contradict  fuch 

o?cncea  Dieu,parleconcours'cletantdeprieres  qui  fortoient 
a  meme  tcms,  de  la  bouchc  et  du  coeur  de  tons  Je  fideles— - 
Pamelius  qui  a  commente  cet  eudroit  de  Tertullien  pretend 
que  les  Hymnes,  dent  parle  cet  ancien,  avoient,  etc  ir.ftiruc 
par  les  apoftres  ;  s'  il  faut  deviner  pour  connoitre  la  veritable 
crigine  de  ces  prieres,  vaudroit  mieux  dire,  que  ces  Hymnes 
fin-cnt  Infpirez  par  la  reconnoiirance,  que  les  premieres  ientoi- 
ent  de  bienfaits  de  Dieu. 

Bafnage  Hiftoire  de  TEglife  liv.  18. 
Chap.  a.  Seel.  2.  pag.  1009. 

ia)  11  exhorte  le  peuple  a  ccmbattrepar  fes  ITyipnes,  par 
fes  pfeaumes,  par  fes  cantiques  spiritueles,criant, a  Dicuaffin 
qu'on  puifle  obtcnir  la  vidtoire  par  notre  iieigneur  Jefus^— 

Origen  apud  Bafnage  Hid.  de  I'Eglife 
liv.  18.  Chap.  II.  Sea.  14.  Pag.  1094. 


A  DISCOURSE  ON  PSALMODY.  59 

alTertions,  and  then  proceeds  to  Tnention  feme  of  the 
moft  ancient  Chriftian  writers  who  hud  maintained  the 
divinity  of  Chrift — And  then  he  fays,  {a),  "  Who  is  he 
"  that  is  ignorant  of  the  books  of  Irenceus,  Mclitn,  and 
«  the  reft,  which  declare  Chrift  to  be  God  and  Man? 
"  — The  Pfalnis  alio  and  Kynins  of  the  brethren,  writ- 
*'  ten  at  the  beginning  by  the  faitiiful,  do  fet  forth  the 
*'  praifes  of  Chrift  the  word  of  God  and  attribute  divi- 
"  nity  to  him." — Here  we  fee  rhat  Pfalms  and  Kymns, 
were  written  very  early  in  honor  of  Chrift— And  we 
may  judge  how  great  was  their  antiquity,  and  in  what 
high  and  juft  efteem  they  were  held,  when  they  were 
brought  to  repel  the  inroads  of  herefy  and  falfe  dodriae» 

But  what  evinces  beyond  all  poffibility  of  difpute, 
that  an  evangelical  Pfalniody  generally  prevailed  in  the 
early  ages  of  the  Church,  is  what  Eufebius  has  record- 
ed, E.  7.  Ch.  30.  of  his  hiftory.  Paulus  of  Saniofata, 
being  raifed  to  the  bilhopric  of  Antioch,  revived  the 
herefy  of  Artemon — Being  a  man  of  great  pride  and 
haughtinefs,  he  alTumed  to  himfelf  great  power  and  au- 
thority— In  order  to  ftop  the  progrefs  of  his  herefy, 
two  councils  were  called — At  the  firft,  which  was  very 
numerous,  ke  fo  far  difguifed  or  retraced  his  opinions, 
as  to  efcape  condemnation. — But  the  fecond,  which  con- 
.  lifted  of  feventy  bifliops,  befides  prefbyters,  deacons,  &c. 
pafled  upon  him  a  fentence  of  excommunication — The 
council,  in  confequence,  fent  abroad  an  Epiftle  to  all  the 
churches,  reprefenting  the  character,  -and  arbitrary  pro- 


(rt)  Irenxi  ac  Meletonis  et  reliquorum  libros  Chndum  et 
Deum  et  hominem  confiteri  que  ignorat  I  Denique  quot  funt 
pfalml  et  cantica  ab  initio  a  fidelibus  fratribus  Icripta,  quae 
Chriftum  Dei  verbum  tanquam  Dcum  celebrant^c  laudant  I 
gufeb.  lib.  5.  Cap.  25. 


6o  4  DISCOURSE  ON  PSALMODY. 

ceetlings  of  this  Hereiic — Sundry  large  extradls  from 
this  epiftle  are  exactly  quoted  by  Eufcbius — It  is  infcrib- 
ed  and  directed  to  Dionyfius  and  Maximus,  and    to  all 
their  fellow  minifters   over  the  whole  world — to  the 
■whole  Catholic  Church  under  Heaven.     It  is  fubfcribed 
by  fix  teen  of  the  principal  perfons,  who  were  prefent, 
in  their  own  names,  and  in  the  names  of  all  the  bifhops 
of  the  neighboring  cities  and  provinces,  who  were  with 
them,  of  the  prelbyters,  deacons,  and  Churches  of  God. 
This  council  was  held  between  the  years  270  &  272. 
Among  many  other  matters  of  accufation  which  they 
hrjng  againft  this  heretic,  is  his  abolifliing  the  Pfalms 
which   were  ufually  fung  in  honor  of  our  Lord   Jefus 
Chrift*. — Herein  he  aftcd  agreeably  to  his  principles — 
He  looked  upon  Chrifi:  as  a  mere   creature  and   would 
not  bear  that  any  aft  of  adoration  fhould  be  paid  him  f . 
Here  then  we  have  the  ampleft  teftimony   that  can   be 
given  ;  a  whole  council  unanimoufly  agreeing  that  Pfalms 
ihould  be  fung,  and  had  been  ufually  fung  in  honor  of 
cur  Lord  Jefus  Chrift,  and  accufing  him,  who  abolifhed. 
them  of  malicious  wickednefs  and  as  denying  his  God.— 
Not  only  fo  ;  but    they   v/rite   to    the  whole   Catholic 
Church  under  Heaven,  as  expefting  that  they,   in  like 
manner,  would  join  with  them   in  acknowledging    the 
juftice  of  thefentence,  whereby,  as  they  exprefs  them- 
felves,  they  had  excommunicated  this  contumacious  ene- 
my of  God, — How  could  they  have  made  this  a  mat- 
ter of  fuch  high  accufation  againft  him,  if  they  had  not 
been  unanimous  in  the   ufe  of  fuch  a  Pfalmody  as  wc 

*  PlalmQS  qui  in  gloriam  Chrifli  canebantur--fuftuHt. 

\  FilJum  Dei  e  cjeIo  defcendlfe  vma  nobifcum  confiteri 

detfeftat— Chriftum  Jefum  e  terra  efle  dicit Itaque  necef- 

litate  coadi  adverfarium  Dei  cxcomoiunicaviraus^ 


A  DISCOURSE   ON   PSALMODY.  6t 

plead  for  ?  and  if  the  whole  Catholic  Church  had  not 
been  acciiftomed  to  fuch  a  Pralinody,  how  could  they 
have  expecled,  that  they  would  have  joined  Vcith  them 
in  condemning  him. 

Here  then  we  fee  thefirfl:  rife  of  that  ftrenuous  oppo- 
sition that  was  made  to  the  evangelical  Pfahiis  and 
Hymns  that  had  from  the  beginning  been  fung  in  the 
Chriflian -Church — It  arofe  from  the  enemies  and  op- 

pofers  of  our  Lord's  divinity They  blafphemoufly  af- 

ferted  that  the  Lord  Jefus  was  a  mere  man,  and  there- 
fore could  not  beai'  that  every  thing  fhould  be  done  in 
his  name,  and  that  divine  honor  fhould  be  paid  him. — 
Are  they  of  the  fame  fentiments,  who  now  oppofe  them- 
felves  to  the  revival  of  evangelical  Pfalms  and  Hymns, 
and  would  exclude  from  this  part  of  their  worfiiip  the 
grace  and  truth,  which  are  come  by  Jefus  Chrifl  P — If  fo, 
let  them  come  forth,  and  declare  themfelves. — Say  ye 
advocates  of  the  OldTeftament  Pfalmody,  what  is  there 
in  the  name  of  Jefus,  a  name  at  ivhich  every  knee  Jhouid 
hoiv,  that  ihould  make  you  fhudderatits  admiffion  into 
a  Pfalni  or  Hymn  ?  Which  of  all  his  good  works  has  de- 
ferved  fuch  treatment ; — Did  the  haughty  and  luxuri- 
ous bifhop  of  Antioch,  juft  mentioned,  defervedly  de- 
grade Chrift  from  a  place  in  the  pubHc  Homage,  and 
Hymns  of  the  Church  ?^Or  will  you  cenfure  and  con- 
demn the  numerous  and  venerable  council,  that  excom- 
municated him  for  this,  as  a  contumacious  enemy  of 
God? — If  you  condemn  the  heretic,  let  it  appear  not 
by  your  words,  but  by  your  adions  too,  and  reftore  to 
him  thofe  divine  honors  in  your  Pfalms  and  Hymns, 
which,  from  the  beginning,  were  given  hira  by  the  faith- 
ful— 


6l  A   DISCOURSJi;  ON   PSALMODY. 

But  let  us  proceed,  and  fee  whether  we  can  adduce 
an}t  farther  eivdence  in  favor  of  the  doJlrine  we  are  ad- 
vancing— Dionyfius,  bifhop  of  Alexandria,  flourilhcd 
in  the  time  that  the  council  above  mentioned  was  held — 
He  was  the  oracle  of  the  age,  in  which  he  lived  for  wif- 
doni  and  learninp;, — He  vvrotefeveral  books  inoppofition 
tolomeperfonii,  v»ho  ha3  embraced  and  propagated  er- 
roneous opinions,  refpecting  Chrift's  reign  upon  earth, 
and  who  produced  a  book  of  Nepos,  another  biiliop  of 
Egypt,  as  favoring  their  fentiments.  From  thefe  pieces 
of  Dionyfiuo,  Eufebius  has  made  fundry  large  extrads. 
Though  this  bifliop  found  himfelf  obliged  to  write 
againft  Nepos,  yet,  with  a  truly  Chriftian  candor,  and 
goodnefs  of  heart,  he  fays;  *'  Indeed  for  feveral  other 
*'  things  I  commend  and  love  Nepos,  for  his  faith,  his 
*'  induftry,  and  Iludy  in  the  Scriptures,  and  alfofor  the 
"  many  Pfaims  and  Hymns  he  compofed,  with  which 
"  many  of  the  bretb-ren  are  even  at  this  tinje  delight- 
"  ed"*.  If  the  Pialniody  of  the  Old  Teftament  had 
been  at  this  time  introduced  and  eftabliflied  in  the  Chrif- 
tian Church,  and  if  it  had  been  accounted  unwarantable 
andfinful  to  deviate  from  it  in  our  Songs  of  Praife  to 
God,  would  this  holy  man  have  loved  and  commended 
a  perfon  from  whom  he  otherwife  differed,  for  fucli 
compofitions? — Or  would  the  brethren  have  been  much 
delighted  with  that  which  they  efteemed  it  criminal  to 
■write? — Nay  the  learned  and  judicious  Valefius,  who 
has  commented  largely  upon  Eufebius,  fays,  that  here- 
in this  bifl;of>  aded  conformably  to  the  cuftom  of  the 
Chridlans  in  thofe  early  times ;  and  Bafnage  aflerts, 
that    bifliops   had    fometimes    the   care  of   furniHiing 

*  Euf.  B,  7.  Ch.  24. 


A  DISCOURSE  ON  PSALMODY-  63 

their  flock  with  HymnS;  and  ados,  that  prefbyters  had 
in  this  rel'pe^n;  the  iame  right  with  the  bilhops^  and  men- 
tions an  Hymn  of  Clemens  Alexandrinus,  who  never  rofe 
liigher  than  the  office  of  a  prePjyter.  Nay  Bafnage  af- 
firms, that  lay- men  fometimes  conipofed  Kymnr: — (a) 
Such  are  the  opinions  and  aiTertions  of  thsfe  ^rreat  men, 
who  with  great  diligence  and  accuracy,  as  well  .;S  with 
the  beft  opportunities,  have  fearched  into  the  opinions 
and  cuftoms  of  the  primitive  church — 

But  to  return  to  the  Church  at  Antioch.  Neither  the 
pride  nor  arbitrary  proceedings  of  the  biiliop  who  had 
been  depofed  and  excommunicated,  ncr  the  zeal  of  the 
Arian  biihops  who  fucce-cded  him  we're  able  to  Ihake 
the  iidelity  of  the  orthodox  Chriftians  to  their  Saviour, 
nor  to  filence  thofe  Hymns  of  praife  and  adoration,  which 
they  refolutely  continued  to  compofe  and  fing  in  his  ho- 
nor.— Leontius  was  raifed  to  the  bifliopric  of  that  city 
in  the  year  348 — Though  this  biflaop  treated  the  or- 
thodox with  lenity,  hoping  thereby,  no  doubt,  more 
efFei^ually  to  ferve  the  caufe  of  Arianifm,  Vv'hich  he  fa- 
voured, yet  the  divifion  rofe  to  fuch  an  height  that  they 
feparated  in  lingiiig  their  Pialais.  (l>) — The  orthodox,  as 

(a)  Les  eveques  avoient  quelqaefois  le  foin  ds  donner  des 
canciques  a  leur  troapeau.  Les  prctres  avoient  u.  cct  egard 
le  mem^  droit  que  les  eveques  et  on  volt  unde  ces  Fynins  com- 
pofez  par  Clement  Alexuiulrin,  auquel  Codius  a  donne  mal  a 
propns  le  tltre  de  Evcq'jc,  puisqu'il  n'a  jamais  monte  au  def- 
ilis  de  la  pretrife.  —  eiiiin  les  laiques  nieni,e  le  raiioient  quel 
q^uefois,  puisque  TertuUien  vieiit  de  nous  I'apprendre — Baf- 
nage  pag.  1009, — 

{i^)  Qiiando  quidem  Arianis  etiam  eccelefias  occupantibusto- 
totas  clerus  ac  populus  Antiochenus  non  penitns  obfequeretur 
fed  in  cxtus,  pro  more,  dum  Dcum  Hymnis  collaudabant,  dif- 
tribnti,  Tub  finem  Hymnorum  (in(i;i]li  fuam  opinlonem  declar- 
arent,  et  alii  non  patrem  mode,  fed  filium  etiain  utpnre  Patri 
bcnore  xqu^ilem  gloria  eiferrcnt,  alii  Patrem  in  YiWo  elle  dice- 


64  A  DISCOURSE  ON  PSALMODY- 

Sozomen,  informs  us,  finging  Hymns  agreeable  to  the 
Nicene  faith,  while  the  Arians  fung  fuch  as  were  con- 
formable to  their  own  fentiments — And  when  they 
fung  the  doxology,  Glory  be  to  the  Father,  and  the  or- 
thodox added,  and  to  the  Son  and  Spirit ,  Leontius  pafled 
over  thefe  words,  and  pronounced  only  the  following— 
for  ever  and  ever  [a) — This  bifhop,  it  is  true,  was  mild  to- 
wards thole  who  held  the  Nicene  faith,  and  did  not 
proceed  to  extremities  againft:  them  ;  but  laying  his  hand 
upon  his  head,  which  was  then  white  with  age,  he  af- 
fured  them,  that  when  that  fnow^  fliould  melt,  they 
would  liee  a  great  deal  of  dirt ;  meaning  that  w^hen  he 
would  be  dead  they  might  not  exped  fuch  mild  treat- 
ment  from  his  fuccelTor — 

"We  fee  from  this  tliat  the  Pfalms  and  Hymns  of  the 
firft  Chriftians  were  fo  entii;ely  evangelical,  that  no 
part  of  their  worfliip  more  dearly  difcovered  their  fenti- 
ments than  this. — And  if  any  perfon  caft  an  eye  upon 
the  creed  drawn  up  and  agreed  upon  by  the  council  of 


rent  atque  per  banc  prseporuionem,  li,  Filiiim  patre  inferio- 
rem  oftendere  coaaventur.  Leontius  featee  Arianaededitusta- 
metfinon  aggrederetureos  qui  Hymnisconcilii  Nicoeni  consen- 
ticntibus  Leum  laudarent,  prohibere — tamen  manu  ad  caput 
quod  jam  valde  canefcebat  admoia  dixifle  fertur  j  Hac  nive 
lic^ucfacta  multum  erit  luti. — 

Sozom.  Kiftor.  cedes,  lib.  3.  Cap.  19. 

(tf)  Nam  cum  (Leontius;  pars eflet Arians blafphemL'E,fum- 
mo  ftudio  ilium  morbum  celare  nitebatur,quod  que  cerneret  bi- 
fariam  dlvifos  faterdores  acplcbem  unamque  partem  accomo« 
dareglorificationeFilii  conjunftionem  ei,  alteram, proepafitio- 
nem  per,  filio,  ipiritui  vero  inapplicare,  ipfe  quidcm  lilentio 
glorificationem  memorabat,  et  tantum  claululam,  iv  fecitla 
jc^uloruvi  fic  proferebat  ut  ab  aftantibus  exaudiri  poflet. 

Theodorcti  hill,  ecclef.  lib  2.  Cap.  24. 


A   DISCOURSE  ON  PSALMODY.'  65 

Nice  (a)  he  will  quickly  perceive  how  remote  Pfalms 
and  Hymns,  formed  upon  it,  would  be  from  the  lan- 
guage and  doftrine  of  the  Old  Teftament.  But  why 
need  we  multiply  remarks  in  fo  plain  a  cafe  ? 

The  council  of  Laodicea,  held  about  the  middle  of  the 
fourth  century,  furniihes  us  with  a  further  proof,  re- 
fpedling  the  praftice  of  the  Primitive  Church.  The  lafl: 
canon  but  one  of  this  council  ordains,  that  no  PfaJms 
compofed  by  private  or  ignorant  perfons*  ihould  be  lung 
in  the  Churches. — This  canon  the  learned  Valellus  in  his 
notes  upon  Eufebius,  B.  7.  Ch.  24.  underftands  qf  thefe 
Hymns  which  it  was  ufnal  for  the  primitive  Chriftians 
to  compofe  and  ling  in  honor  of  Chriit — And  indeed, 
does  not  the  proliibition  of  Hymns,  compofed  by  illite- 
i^te  and  ignorant  perfons  imply  a  permiffion  and  allow- 
ance of  fuch  as  were  compofed  by  perfons  of  fufficient 

(a^  The  Nicene  Creed. 
Credimus  in  unum  Deum,  &c. 
We  believe  in  one  God,  the  Father  Almighty,  maker  of 
all  things  vifible  and  invifible;  and  inone  Lord  [efus  Chrifl:^  the 
Son  of  God,  begotten  of  the  Father,  the  only  begotten_,  that 
is  of  the  fabft?.nce  of  the  Father,  God  of  God,  and  Light  of 
Light,  very  God  of  very  God  ;  begotten  not  made ;  of  the 
fame  fubftance  with  the  Father  ;  by  whom  all  things  were  made 
that  are  in  Heaven  and  in  earth  ;  who  for  the  fake  of  us  men, 
and  for  our  falvation  defcended  and  was  incarnate,  pnd  was 
made  man,  and  fuffei-ed  and  rofe  again  the  third  dav,  af- 
cended  into  the  heavens  ;  he  fhall  come  to  judge  the  quick  and 
the  dead ;  We  alfo  believe  in  the  Holy  Glioft-.— But  the  Holy- 
Catholic,  and  Apoflolic  C  hurch  doth  anathematize  thofe  that 
aver,  that  there  was  a  time  when  the  Son  of  God  was  not, 
and  that  he  was  not  befiire  he  was  begotten,  and  tliat  he 
was  made  of  nothing,  or  fay  that  he  was  made  of  another  fub- 
ftance or  elTence,  or  that  he  is  either  created,  or  convertible 
or  mutable. 

*  l^iMTixoi  -^xXiy-oi ,  That  this  is  the  meaning  of  the  expref- 
flon  is  evident  from  Afts  jv.  13.  wliere  Peter  and  John  are  cal- 
led ' ctofxi/.iJi.)iroi  K'xt  'ihurct^  imlearned  and  ignorant  men. 


66  A   DISCOURSE  ON   PSALMODY. 

fkill  and  qualifications? The  fame  council  ordain- 
ed that  no  books,  but  fuch  as  were  canonical,  fliould 

be  read   in  the   Churches Would  any  perfon  un- 

derftand  this  as  a  prohibition  of  fuch  as  were  canonical? 

1  njight  here  mention  Ephraim  Sirus,  who  fiourifli- 

edin  this  century,  and  whom  the  hiftorians  Thcodoret 
and  Sozomen  celebrate  as  the  ornament  of  the  Church 
for  piety  and  learning-  His  talent  for  poetry  was  lingu- 
lar, and  the  number  of  Hymns  he  comnofed  and  fent  a- 
broad  was  almofl incredible.  Theod.  lib.  4.  cap.  29.  So- 
zom.  lib.  3.  cap.  15. 

If  we  may  believe  what  Bafnage  relates  («)  of  the 
fourth  council  of  Toledo  in  Spain,  we  ihall  have  an  evi- 
dence, that  evangelical  Pfalms  and  Hymns  were  in  ufe 
much  longer  than  the  fourth  century — Tliis  council  was 
held  in  the  year  633. — Certain  Prefbyters  of  France 
and  Spain  were  brought  before  it,  for  refufmg  to  fing  the 
Hymns  of  St.  Hilary  and  St.  Ambrofe,  which  had  been  in 
ufe  in  the  Church  for  near  three  hundred  years. — 
Thefie  prefbyters  were  of  opinion  that  the  prayers  and 
confequently  the  Hymns  in  public  uffe  fhould  be  found 
in  the  fcriptures,  and  dictated  by  the  Apoftles. — (b) 
This  was  acting  confiftently.  Prayers  and  praifcs  being 
immediately  addrefled  to  God,  and  duties  equally  foleran, 

[a)  Lc  quatrleme  conclle  de  Toledo  reprefente  des  gens, 
qui  refufoient  de  chanter  les  Hymnes  qui  portoient  le  nom  de 
St.  Hilaire  et  de  St.  Ambroife. — les  peres  vouloif  nt  que  les 
prieres  de  rcgliCe  fe  trouvaHent  dans  Tecriture,  et  qu'ellcs 
cuflent  etc  dictees  par  les  apoftves. — La  nierre  d'achopement 
de  ces  Pretres  etoit,  qu'on  introdufoit  dans  I'eglife  des  pri- 
eres qui  ne  fe  trovoient  point  dans  livres  sacrez,  et  qu'  ils  ne 
refpeilolent  point  une  tradition  de  pres  trois  cents  ans,  car  il  y 
avoit  environ  ce  terns  la  que  St.  Hilaire  et  Sr.  Ambroife  avoient 
compofe  des  Hyn-ines.— |e  ne  fai  si  le  concilene  pechoit  point 
autant  qu'eux/parla  feverite  avec  laquelle  il  excommunia  les 
Pretres  d'efpagne  et  des  Caules  sils  ne  fummettoicnt  s  cbaun- 
ter  ces  Hymnes.  ' 

(I'J  Hift.  d'Kglife  llv.  9.  feet  ii,  pag.  4S3 


A   DISCOURSE  ON  PSALMODY.  Cf 

there  is  the  fame  reafon  for  our  being  reftricted  and 
conhned  to  the  fcriptures  in  the  one  as  in  the  other. 
We  may  obferve  too,  thatthefe  prefbyters  paid  an  equal 
regard  to  every  part  of  fcripture,  whereas  the  zealots 
for  purity  and  orthodoxy,  in  our  day  are  for  rejefting 
from  their  Pfahns  and  Hymns  every  part  of  the  facrcd 
canon,  but  the  Pfalms  of  David  ;  and  reprefent  cve^y 
attempt  to  introduce  the  gofpe],  into  this  part  of  our 
worfliip,  as  a  dangerous  innovation,  and  a  corruption 
of  the  worilijp  of  God — The  council  of  Toledo  hov/e- 
ever  was  otherwife  minded — They  ex-communicated 
thofe  Prefbyters  of  France  andSpain,  unlefsthey  would 
fubm't  to  fing  the  above  mentioned  Hymns.  Eafnage 
is  of  opinion  that  thefe  prePoyters  carried  their  fcruples 
too  far,  jnd  that  the  council  was  to  blame  for  the  feve- 
rity,  with  which  they  excommunicated  them,  efpecial- 
\y  as  the  fecond  council  of  Braga,  held  fome  years  before 
had  forbidden  any  poetry  to  be  fungin  the  Churches,  ex- 
cept fuch  Pfalms,  as  were  drawn  from  the  Old  and  New 
Teftament. 

The  celebrated  Moflieim,  of  whofe  induftry,  learn- 
ing and  accuracy,  ho  perfon,  acquainted  with  his  cha- 
rader,  as  an  hiftorian,  will  difpute,  v/riting  of  the  fourth 
century,  fays;  In  this  century  the  Pfalms  of  David 
were  introduced  into  the  Chriftian  Church.  What 
truth  would  there  be  in  this  afiertion,  if  they  had  been 
introduced  before  it,  much  lefs  if  they  had  been  intro- 
duced and  eftablifiied  by  our  Lord  or  his  Apollles,  whofe 
authority  fhould  have  the  principal  weight  with  us?-— 
Could  it  be  the  meaning  of  Moflieim  or  of  other  wri. 
ters  who  affert  the  fame  thin^  ^*  that  the  exercife  of 
*'  fmging,  had  before  been  quite  neglected,*'  as  a  late 
writer  has  alledged ,? — What?  was  the  Chriftian  Church 

I    2 


€Z  A  DISCOURSE  ON  PSALMODY. 

or  any  part  of  it,  living  for  three  hundred  years  in  ex- 
prefs  violation  of  the  command  of  the  Apoftle? — Did 
they  who  were  by  Jefus  Chnjl  to  offer  up  the  facrifice  of 
praife  to  God  continually  *,  all  this  while,  never  fing 
a  fongof  praife,  refpedingthe  wonders  God  had  wrought 
for  them  ? — This  implies  fuch  a  charge  of  difobedience, 
infenfibility  and  ingratitude  againft  thefe  primitive  faints, 
as  can  never  be  admitted. — And  for  Moflieim,  or  other 
writers  who  had  fuch  full  evidence,  that  Pfalms  and 
Hymns  had  from  thebeginiiing,  been  compofed  and  fung 
by  the  faithful,  to  aflert  fuch  a  thing,  would  have^been 
the    moft  deliberate  and  palpable  falfehood — A  fall'e- 
hood  of  which  no  perfon,  wijo  is  not  grofly  ignorant  of 
the  primitive  praftice  of  the  Church,  or  willfully  prepof- 
feiTed  againft  the  truth,  can  be  guilty — No  perfon  who 
regards  his  character  for  candor  and  veracity  would  af- 
fert  iuch  a  matter  in  oppofition  to  the  concurring  tefti- 
mony  of  all  antiquity,  reproachful  to  the  zeal  and  devo- 
tion of  the  firft  Chriftians,  and  refpefting  which  his  ig- 
norance or  prevarication   could    be  fo  eafily  detedled- 
Could  any  perfon  more  effeftually  ferve  the  caufe  of 
that  feci,  who  have  baniflied  all  fuiging,  all  melody  and 
harmony  of  the  voice  from  their  public  worfhip,  than 
by  afierting,  that  the  exercife  of  finging  had  for  the 
firft  three  hundred  years  been  quite  negleded  by  the 
Church  of  Chrift? — And  what  a  want  of  candor  and 
charity  does  a  certain  writer  manifeft,  who  choofes  ra- 
ther to  brand  the  Church  of  Chrift,  with  the  charge  of 
fuch  a  grofs  omiflion  of  duty  and  fuch  a  downright  vio- 
lation of  an  apoftolic  precep't,  than  honeftly  acknowledge 
that  ihe  had  been,  as  all  antiquity  teftifies,  ijo  the  pra<^cc 

•  Heb.  ;clii.  15. 


A  DISCOURSE  ON  PSALMODY.  69 

©f  praifing  her  God  and  Redeemer,  in  materials  drawn 
from  the  word  of  Chrift? 


Thus  have  v/e  proved,  I  conceive,  with  fuliicient  evi- 
dence, that  an  evangehcal  Pfalmody  prevailed  for  the 
three  firft  centuries,  and  that  it  continued  in  ufe  in 
fome  parts  of  the  Church  at  leaft,  till  after  the  begin- 
ning of  the  feventh  century. — It  is  obfervable  too,  that 
they  who  praclifed  and  defended  it,  were  neither  here- 
tics nor  fchifmatics,  but  men  who  Jlrove  together  for  the 
faith  of  the  gofpeU — And  even  ihcy  who  were  more  fcru- 
pulous  with  refpect  to  the  materials,  of  which  their 
Pfalms  and  Hymns  fhould  be  compofed,  had  no  notioa 
of  excluding  the  New  Teflament  from  having  any  fhare 
in  their  fongs  of  Praife.  Nor  can  they  be  charged  with 
a  deflgn  or  defire  of  corrupting  the  worfliip  of  God,  or 
of  introducing  fuperftition  error  or  falfe  objects  of  de- 
votion— So  far  were  they  from  that,  that  they  were 
for  taking  the  materials  of  theii'  facred  Songs  from  the 
holy  fcriptures.  Nay  the  learned  and  laborious  Bafnage 
abundantly  proves,  in  oppofition  to  the  corruptions  and 
errors  of  the  Church  of  Rome,  that  notwithftanding  the 
liberty,  which  the  primitive  Chriftians  enjoyed  in  their 
Pfalms  and  Prayers,  not  fo  much  as  one  of  them  was  ad- 
drefled  to  a  Saint,  or  Angel,  or  to  any  other  but  God 
or  Chrift. 

What  evil  confequence  then  arofe  from  an  evangeli- 
cal Pfalmody,  when  it  continued  in  ufe  for  fo  many  cen- 
turies, that  fome  pcrfons  in  our  day  are  fo  much  alarm- 
ed and  afraid  left  it  be  revived  and  introduced  ? — Can  it 
be  evil  or  dangerous  to  fhew  forth  the  pratfe  of  the  glory 
of  his  grace,  who  hath  made  us  accepted  in  the  beloved,  {a) 

(tf)  Eph,  i.  6. 


70  A  DISCOURSE  ON  PSALMODY. 

or  to  fing  of  his  unpsralleled  loving  kindnefs,  ivho  though 
he  rvas  rich  yet  became  poor  for  our  fakes  ? — (/») 

Na)''  the  danger  of  the  Church  arofe  from  the  difufe 
of  the  Hymns  we  plead  for-  Arianifm  reigned  in  the 
fourth  century. — It  had  fuch  influence  in  the  general 
councils  and  in  the  courts  of  Emperors,  tliat  it  banifticd 
and  depofed  many  of  the  orthodox,  and  pofTelTed  itfelf 
of  their  Churches.  No  wonder  then,  if  its  votaries,  ri- 
fen  into  power,  and  zealous  for  the  propagation  of  their 
own  opinions,  bent  their  whole  force  to  exclude  a  Pfal- 
mody,  which,  if  it  had  prevailed,  would  have  effedual. 
ly  prevented  the  reception  and  progrefs  of  their  pernici. 
ous  tenets. — And  if  they  had  influence  fufiicient  to  filence 
and  banifli  the  teachers  and  profefibrs  of  orthodoxy,  we 
need  not  be  furprifed  to  find,  that  tliey  fhould  have  in- 
fluence fufficient,  gradually  to  filence  and  abolifli  thofe 
Hymns,  in  which  divine  honors  were  paid  to  Jefus  Chrift, 
which  they  looked  upon  as- idolatrous  and  impious — Yet 
we  fee,  that  with  all  the  power  and  influence  thefe 
heretics  poflefled  thefe  Hymns  continued  in  ufe  in  fome 
parrs  of  the  Church  of  Chrift  for  whole  centuries  after 
their  blafphemous  opinions  took  their  rife. — 

If  then  the  Pfalms  of  David  were  conftantly  in  ufe 
in  the  Chriftian  Church  from  the  days  of  the  Apoftles  ; 
how  comes  it  to  pafs,  that  we  hear  nothing  of  them 
for  the  three  firft  centuries  ? — If  the  Apoftles  had  re- 
ftrided  their  converts  to  the  ufe  of  them,  how  comes 
Tertullian  to  reprefent  Chriftians,  in  his  day,  as  en- 
joying fo  full  and  entire  a  liberty? — How  could  Pliny 
affirm  that  Chriftians  fung  Hymns  to  Chrift  whom  they 
worfhipped  as  God  ?  And  another  afiert  that  Pfalms 
and  Hymns,  fetting  forth  the  praifes  of  Chrift,  and  at- 

(^)  2  Cor.  viii.  9. 


A  DISCOURSE  ON  PSALMODY*  7I 

tributing  divinity  to  him,  had  been  written  at  the  be- 
ginning by  the  faithful  ?  How  could  a  numerous  and 
refpeclable  council  have  alTerted,  that  Hymns  in  honor 
of  Chrift  had  been  in  ufe,  and  condemned  Paulus  Sa- 
mofatenfis  for  aboliihing  them,  if  none  fuch  had  been 
compofed  and  fung  ? — If  tlie  Apoftles  had  introduced 
and  eftablifhed  the  Pfalms  of  David,  why  did  not  the 
Arians  improve  this  as  an  argument  for  fuppreffing  the 
Pfalms  and  Hymns  of  their  adverfaries? — Why  did 
they  not  reprefent  their  pradice  as  an  unwarrantable 
and  unfcriptuml  innovation  ? — Why  did  they  not  re- 
prefent them  as  fetting  afide  a  whole  book  of  cannoni- 
cal  Scripture  becaufe  they  refufed  to  confine  thenifelves 
to  it  in  the  praifes  of  God  .' — 

There  is  not  then,  I  will  venture  toaflert,  any  prac- 
tice of  the  Church  of  Chrift,  that  appears  more   truly- 
primitive  and  apoftolical  than  that  of  finging  Pfalms  and 
Hymns  drawn  from  the  Gofpel. — Nothing  to  a  candid 
and   unprejudiced   mind,  fmcerely   difpofed  to  know, 
embrace,  and  believe  the  truth,  can  be  more  full  and 
exprefs  to  this  purpofe,  than  the  command  and  injunc- 
tion of  the  Apoftle,  in  the  words  of  our  text. — Hebe- 
gins  and  ends  it  with  Chrift. — He  leads  you  to  theivord 
«/  Chrift  J  as  thefweet  and  copious  fountain,  from  which 
the  vein  of  your  facred  poetry  fhould  be  fupplied — 
He  points  you  to   the  name  of  the  Lord  Jefus,  as  what 
would  give  a  grace  and  beauty  to  every  line,  and  make 
it  dehghtful,  as  the  harmony  of  Heaven,  to  every  true 
believer's  ear. — He  points  you  to  it,  as  the  precious  and^ 
fragrant  incenfe,  that  can  make  your  praifes  and  thankf- 
giving  an  acceptable  facrifice    to    God. — The  whole 
praftice  of  the  Apoftles  correfponds  with,  and  exempli- 
fies the  precept. — All  their  praifes  and  thankfgivings  to 


72  A  DISCOrRSE  ON  PSALMODY'. 

God  and  to  Chrift,  whether  in  behalf  of  themfelves  or 
others,  centre  in  thebleffings  and  grace  of  the  Gofpel. 
And  the  pradice  of  the  firft  Chriftians clearly  proves  and 
manifefts,  in  what  fenfe  they  underftood  the  precept  of 
the  Apoftle,  how  fully  they  obeyed  it,  and  the  lively 
fenfe  they  had  of  the  dignity,  the  glory,  and  the  grace 
of  their  Redeemer. 

What  then  can  be  fald  in  oppofition  to  the  precept 
and  injunction  of  the  Apoftle,  which  is  fo  diredl  and  ex- 
prefs,  in  referring  us  to  the  word  of  Chrift,  as  the 
ground  and  foundation  of  our  Pfalmody,  and  in  requir- 
ing  us  to  do  every  thing  in  vjord  or  deed  in  his  Name  ? 
— But,  fay  our  adverfaries,  by  the  word  of  Chrift,  the 
Apoftle  means  the  Pfalms  of  David.  We  have  alrea- 
dy fliewn,  that  this  could  not  be  his  meaning.  The 
very  words  flievv  that  it  was  not.  And  where  in  the 
whole  compafs  of  the  Book  of  Pfalms,  is  any  aft  of  de- 
votion done,  or  diredled  to  be  done,  in  the  name  of  the 
Lord  Jefus  ?  But  granting,  that  the  Pfalms  of  David 
are,  in  a  remote  fenfe  the  v/ord  of  Chrift,  as  being 
written  under  the  impulfe  and  direction  of  his  Spirit. — ^ 
Are  the  writings  of  the  New  Teftament  no  part  of 
the  word  of  Chrift,  that  you  would  banifh  them  front 
having  any  part  in  your  Songs  of  Praife  to  God  ?  Are 
not  the  praifes  and  thankfgivings  of  our  Lord  and  his 
Apoftles,  as  much  the  word  of  Chrift,  as  the  Pfalms  of 
David,  or  are  they  not  his  word  in  a  much  more  pro- 
per and  immediate  fenfe  ? — Is  that  no  part  of  the  word 
of  Chrift,  which  God  hath  in  thefe  laft  days  fpoken  to  u§ 
by  his  Son  .'—We  have  already  ihewn,  that  the  Jews 
were  not  confined  to  the  Pfalms  of  David,  and  where 
is  the  propriety  of  Chriilian?  being  confined  to  them  I—* 


A  DISCOURSE  ON  PSALMODY*  73 

But  fay  3'ou,  fuch  is  the  excellence  and  perfeiflion  of 
the  Pfahns  of  David,  they  arc  fo  well  fuited  to  the  cafe 
of  every  Chriltian,  and  they  give  fuch  clear  difcoverie* 
of  the  Gofpel,  that  it  would  be  arrogaxice  and  prefump- 
tion  to  deviate  from  them  or  to  pretend  to  add  anything 
to  the  light  and  advantages  that  may  be  derived  from 
them.  If  this  be  fo,  why  did  God  raife  up  fo  many 
prophets  after  David,  feme  of  theni'  far  out-fl:iining  him 
for  gofpel-light  and  difcoveries,  and  why  did  he  after 
aWfpeak  to  us  by  his  own  Son  ? — Or  was  there  no  need 
that  he  fhould  appear  as  our  teacher  \ 

If  the  writings  of  David  were  fo  excellent  and  com- 
plete, then  the  whole  of  the  Old  Teftament,  taken  to- 
gether, muft  be,  if  polTible,  ftill  more  fo. — The  evan- 
gelifts  then,  having  been  Jews  themfelves,  and  writing 
under  the  diredlion  and  influences  of  the  Spirit  of  God, 
muft  have  been  fully  fenfible  of  the  united  advantages, 
which  they  enjoyed  under  the  teachings  and  difcoveries 
of  David  and  the  prophets — Let  their  judgment  then 
in  this  matter  be  decifive. — Matthew  iv.  Ch.  16.  fpeak- 
ing  of  the  Jews  themfelves,  upon  the  coming  of  Chrift, 
fays,  The  people  J  which /at  in  darknefs,faw  a  great  lights 
and  to  them,  which  fat  in  the  region  of  the  fiadow  of  death, 
light  is  fprung  up. — And  Luke,  Ch.  i.  78,  79.  repre- 
fents  Zacharias,  who  was  a  prieft,  and  therefore  was 
fully  fenfible  of  all  the  former  advantages  his  nation  en- 
joyed, as  faying.  The  day  fpring  from  on  high  hath  vifted' 
us,  to  give  light  to  them  that  fat  in  darknefs  and  in  thefoa- 
dow  of  death — The  Apoftle  Paul  enjoyed  all  the  privi- 
leges and  advantages  of  the  Jewifli  difpenfation  in  a  de- 
gree equal  to  any  other,  and  yet  all  thefe  he  counted  lofs 
for  the  excellency  of  the  h^^wledge  of  Chnft  Jefus  hi$ 

K 


74  A  DISCOUflSE  ON  PSALiMODY. 

Lord  (a)*     And  the  Apoftle  of  the  circumcifion  himfelf, 
tvriring  to  the  Jews  of  the  difperfion,  who  were  con- 
verted to  the  faith   of  the  Gofpel,  repreients  them  as 
raifed  to  their  prefent  dignity  and  privileges  that  they 
might  fh-nu  fo-th  the  pfijifes  of  Hirrit  -who  had  called  ihem 
Cut  of  darknefs  into  his  marvslious  light  (h).     It  could  not 
furely  be    the  delign  of  the  Apcftle    to  confine   tlieni, 
in  the  praifes  of  God,  to  the  oblcure,  typical  and   figu- 
rative language  of  that  dilpenlation,  from  which   they 
had  been  fo  happily   delivered.     Or   how    could   they 
pralfe  God  for  events,    which  had  been  accompliihed  in 
their  own  perfons,  in  the  language  of  tiiofe  who  only 
law  thefe  events  afar  off?  Could  it  be  the  defign  of  the 
Apoftle,  that  in  praillng  God  for  the  light,  into  which 
they  had  been  tranflatcd,  they  fhould  have  recourfe  to 
that  darknefs,  from  wliich  they  had  been  delivered  ?— 
We  fliould  take  heed,  left  being  led  by  an  intemperate 
zeal  to  ferve our  own  fchemes  and  purpofes,  we  be  found 
falfe  witnefles  for   God,   and  left,  by   magnifying  the 
light  and  advantages  of  the  Old  Teftament,  we  be  in- 
duced ourfelves,  or  betray  others  into  the  commifTion  of 
an  awful  fm,  by  thinking  or  Ipeaking  too  meanly  of  the 
tranfcendent  grace  of  Cod  in  fpeaking  to  us  by  his  S-on  ,• 
thinkin^T  and  fpeaking  as  if  all  the   difcoveries  he  had 
made,  were  fuperfeded  or  even  excelled  by  the  prophets 
and  teachers  of  former  ages.     For  why  fliould  the  New 
Teftament  be   wholly  degraded  from  bearing  any   part 
in  the  moft  agreeable,  the   moft   devout,  and  elevated 
part  of  our  public  worfliip,  if  the  words  of  David  and 
Afaph  are  not  preferred  before  it  ? — 

But  we  are  told,  that  the  fcripture  Songs  are  the  on- 
ly forms  of  Pfalmodyjj  which  ought  tobeufed  In  the  pub- 

^^;  PhU.  Jii.8.  -•  (^)iretii.  9. 


A  DISCOUUSE  ON   PSALMODY-  75 

lie  and  folcmn  worfiiip  of  the  Church  of  Chrift  and  that 
to  the  end  of  thne  — 


This  is  a  very  folcmn  affertlon,  but  it  is  not  to  be  adr 

-niitted  without  proof. We  would  fuppofe  to  war^ 

rant  and  eftnbliih  fuch  an  aflertion  fome  plain  and  ck- 
prefs  prohibition  of  any  other  Pfalmody  would  have  been 
produced  from  the  Prophets,  the  Apoftles  or  our  Loi'd^p 
Nothing  lefs  than  this  can  warrant  our  omilTion  in  our 
Songs  of  Praife,  thofe  wonders  which  the  Gofpel  exhibits 
to  our  view.  We  have  already  [een  that  this  is  far 
from  being  the  cafe — But  let  us  confider  the  arguments 
brought  in  proof  of  the  above  mentioned  alTertlon.' — 
*'  David  fent  his  compofitions,  fays  our  author,  to  the 
^'  chief  mufician,  they  were  ufed  in  the  public  praifes 
"  of  the  temple,  and  we  have  the  divinely  recorded  and 
"  approved  example  of  the  Old  Teftament  Church  for 
*'  their  ufe." — And  is  nothing  to  be  admitted  into  our 
public  worfhip  but  what  we  have  the  divinely  recorded, 
and  approved  example  of  the  Old  Teftament  Church  for? 

If  fo,  then  we  fhall  violate  the  exprefs  command  of 

the  Apoftle,  enjoining  us  fo  give  thanks  ahvays  for  ^U 
things  unto  God  and  the  Father y  in  the  name  of  our  Lord 
Jefus  Chrift,  Ephf  v.  20.  Here,  you  fee,  lue  are  t^ 
give  thanks,  always,  and  therefore  more  efpeeialiy  in  our 
Pfalms  and  Hymns ,  which  are  chiefly  to  be  employed  in 
praife  and  thankfgiving. — We  are  to  give  thanks /or  ail 
things,  and  therefore  more  efpeeialiy  for  the  grace  and 

truth,  that  come  to  us  by  Jefus  ChriJ} We  are  to  give 

thanks  unto  God  and  the  Father,  as  a  diftind  perfon  of  the 
glorious  and  blefled  Trinity,  and  we  are  to  offer  up  hy 
Jefus  Chrif}  the  facrifce  of  praife  continually'  Keb.  xiii. 
15. — With  this  precept  of  the  Apoftle,  in  our  Sopgs  of 

Praife  in  all  its  parts,  it  is  impoffible  for  us   to  com- 
K  2 


7^  A  DISCOURSE  ON  PSALMODY. 

ply,  while  we  arereftricled  to  the'Pfalmody  of  the  Old- 
TeflaRient — It  was  an  equally  approved  and  edifying 
praiftice  of  the  Jews  to  read  Mofes  and  the  Prophets 
in  the  temple  and;iynagogues — (Acts.  xiii.  27-  xv.  ^^.) 
• — Will  it  follow  from  thence,  that  no  other  fcriptures 

are  to  be  publicly  read  in  the  Churhes  of  Chrift? Or 

was  not  the  Apoftle  Paul  guilty  of  great  prefumption, 
when  he  fays,  (Col.  iv.  16.)  When  this  epifile  is  read 
amongft  you,  caufe  that  it  be  read  alfo  in  the  Church  of  the 
Laodiceans,  and  that  ye  likeiuife  read  the  epifile  from  Lao- 
4kea. — If  we  are  to  read  or  fing  nothing  but  what  is 
authorifed  by  the  example  of  the  Old  Tellament  Church 
we  fhall,  to  \\{e  the  phrafe  of  our  author,  Judaize  in- 
deed— 

We  have  the  example  and  authority  of  the  Old  Tef- 

lament  Church  for  the  ufe  of  organs,  timbrels,  harps 
and  other  rnufical  inftruments  in  the  public  feryice  of 
God — David  in  particular,  carried  the  improvement  of 
rocal  and  inftrumental  mufic  to  an   height  before  or 
fince  unknown — We  have  reafon  to  believe,  that  he. 
was  led  to  this  by  a  fincere  and  unaffefted  piety  to  God, 
and  by  the  influence  he  experienced  it  to  have  in  raifing 
and  animating  his  devotion He  found  it  to  be  a  pro- 
per mean  of  fixing  his  attention,  and  warming  his  affec- 
tions; and  efteemed  it  ajuft  teftimony  of  his  unfpeakable 
regard  and  veneration  for  the  great  objeft  of  his  worlhip, 
and  of  his  joy  and  de'ighi  in  his  fervice — Here  then  is  a 
pradice,  authorized  by  the  example  of  the  Old  Teita- 
ment  Churchy  and  often  inculcated  by  its  divinely  infpir- 
ed  penman* — Why  then,  are  they,  who  are  fuch  zea- 
lous advocates  for  the  practices  and  ufages  of  the  Church 
of  the  Old  I'eflament,    oppofed  to  the  harmony  of  the 
voice  in  Tinging,  and  utterly  averfe  to  the  introdudion 


A  DISCOURSE  ON  PSALMODY-  fj 

of  inftrumental  mufic  into  public,  worfliip? — Why  are 
they  fo  much  attached  to  the  Pfalms  of  David,  and  yet 
fo  wholly  oppofed  to  the  means,  which  that  holy  man 

iifed  to  nianifefl  and  encreale  his  devotion? Will 

true  piety  fatisfy  itfelf  with  ferving  God  in  a  carelefs 
manner,  not  regarding,  if  the  work  be  done,  in  what 
a  flovenly  and  ungraceful  manner  it  be  perfornjed  .'— 

But  any  arguments  will  fuffice  to  fet  afide  a  praftice 
againft  which  we  are  prejudiced,  or  makes  not  for  our 
purpofe.      *'  Inflrumental  mufic,  fays  our  author,  was 
^'  ufed  in  the  fervice  of  the  temple,  it  fignified  the  joy 
''  and  triumph  that  arife  to  believers  from  the  facriiice 
*'  of  the  Lord  Jefus  Chrift,  in  a  word  the  pra<^ice  of  in- 
"  ftrumental  mufic  declared,  that  Chrift  was  not  yet 
*'  come,  and  therefore  muft  now  be  utterly  unwarranta- 
*'  ble.'^     Befidcs  the  judgment  of  Plato  is  againft  it, 
for  he  fays  ^'  that  it  is  an  unmeaning  thing." — But  were 
not  the  Pfalms  of  David  ufed  in  the  fervice  of  the  tem- 
ple ?  Do  they  not  in  many  places  fignify  the  joy  that  a, 
rifes  to  believers  from  the  facrifice  of  Chrift  ?  Did  they 
not  declare  that  Chrift  was  not  yet  come  ?   By  the  fame 
^ode  of  reafpning  then,  is  not  the  pradlice  of  finging 

them   wholly  unwarrantable  ? Strange  !   David's 

Pfalms  being  ufed  "  in  the  public  praifes  of  the  temple," 
is  an  argument  for  their  continuing  in  ufe  to  the  end  of 
time.  And  inftrumental  mufic  being  *'  ufed  in  the  fer- 
vice of  the  temple''  is  an  argument  for  its  being  wholly 
aboliflied — But  inftrumental  mufic  was  in  ufe  long  be- 
fore  the  tabernacle  or  temple  were  ereded. — ^^It  had  no 
fpecial  reference  to  either.  It  had  no  typical  fignifica- 
tion  that  I  can  conceive.  It  arofe  from  tlie  natural  love, 
which  mankind  have  for  harmony,  and  their  difpofition. 
to  employ  it  in  raifing  or  foothing  their  afFedioiis — -Da- 


7^1  A  DISCOURSE  ON  PSALMODY. 

vid,  cultivated  it,  as  well  when  he  wSs  a  fliepherd,  aj 
when  he  was  raifed  to  the  throne  of  Ifrael — The  argu. 
ment  therefore,  for  its  being  abolilhed,  drawn  from  its 
being  of  typical  fignification  or  ceremonial  inftitution  is 
without  all  ground. — 

David  no  where  reftri^s  us  to  his  words,  but  often 
enjoins,  and  exhorts  us  to  the  ul'e  of  his  inflrurnents  of 
mulic — He  no  doubt  expecled,  and  dcfired  that  the  ar- 
dour of  our  devotion,  and  our  regard  to  God  and  our 
joy  and  delight  in  his  fervice  would  lead  us  to  teftify 
them,  as  far  as  we  had  an  opportunity,  in  the  fame  man- 
ner he  hirafelf  did.   (a) 1  mention  not  thefe  things, 


(a)  Dr.  Korne,  an  author,  for  whom  the  fcceding  brethren 
have  fiich  an  high  efleeni,  that  they  liave  promoted  an  Ameri- 
can edition  of  his  comraentary  on  the  Eook  of  Pfahns,  writ- 
ing on  Pfalm  cl,  :?,  4,  5.  fays;  '^It  is  in.poffihle  lor  us  to 
diftinguifii  ami  dcfcrlbe  the  fe;  eral  forts  of  miifical  inftrunients 
here  mentioned,  as  the  Hebrews  themfelves  acknowlti'gc 
their  ignorance  in  this  particular. — Thus  much  is  clear,  that 
the  people  of  God  are  enjoined  to  ufe  all  the  various  kii^is  of 
them,  in  the  performance  of"  their  divine  fervices. — /nd  why 
Ihould  they  not  be  lb  ufed,  under  the  Go(pel  f  We  read  of  fa- 
crcd  nmHc  before  the  law,  in  the  indance  of  "  r>;iriam  the  pro- 
phetefs  the  filler  of  Aaron,"  wlio  to  celebrate  the  deliverance 
from  Pharaoh  and  the  Egyptians,  "  took  a  tymbrel  in  her 
hand,  aiid  the  women  went  out  after  her,  with  timbrels  and 
dances."  Exod.  xv,  20.  The  cuftom,  therefore,  was  not  in- 
troduced by  the  law,  nor  aboli/lied  with  it. — Well  regulated 
mulic,  if  ever  it  had  the  power  of  calming  the  paflions,  if  ever 
it  enlivened  and  exalied  the  afFeftions  of  men  in  the  viorfiiip 
of  God,  (purpofes  for  which  it  was  fonrierly  employed) 
doubtlefs  has  ftill  the  fame  power,  and  can  ftill  aftord  the 
fame  aids  to  devotion. — When  the  beloved  difciple  was,  in 
fpirit  admitted  into  the  celeRial  choir,  he  not  only  heard 
them  "  finging"  hymns  of  praife,  but  he  heard  likewli'e  "  the 
voice  of  harpers  harping  upon  their  harps."  And  why  tliat, 
which  faints  are  reprefented  as  doing  in  Heaven,  fhould  not 
he  done,  according  to  their  fl<ill  and  ability,  by  faints  upon 
earth  ;  or  why  inflrumental  mufic  (hould  be  aboli/lied  as  a  le- 
^al  ceremony,  and  vocal  mufic,  which  was  as  much  fo,  fliould 


A  DISCOURSE  ON  PSALMQDY*  79 

from  any  eagernefs  to  introduce  inftruraental  mufic  into 
die  public  worfliip  of  the  Chriftian  Church  ;  but  to  ftiew 
into  whal  inconfiftencies  men  are  hurried  by  prejudice 
and  attachment  to  the  iniereft  of  a  party. — -When  Da- 
vid's example  and  authority  are  to  our  purpofe,  the  whole 
Gofpel  revelation  muft  give  way  to  his  compofitions.— 
But  when  they  correfpond  not  with  the  fentiments 
of  the  party,  whofe  prejudices  we  efpoufe  and  vindicate, 
then  the  authority  of  Plato,  an  heathen  philofopher,  is 
fufHcient  to  render  his  ufe  of  inftrumental  rauGc  ridicu- 
lous, and  fet  it  afide  as  unmeaning  and  infignificant.  If 
any  of  our  author's  oppofers  had  treated  the  character 
and  practice  of  David  nay,  I  may  fay,  the  inflitution 
ofGodhimfelf  with  fuch  indecent  freedom,  he  would 
not  have  fcrupled  to  charge  him  with  profanenefs,  or 
deifm.— 

But  let  us  proceed  to  confider  fome  other  aflertions 
cJf  our  author.*— Ill  order  to  fliew  that  we  fuiFer  nothing 

be  retained,  no  good  reafon  can  be  aflTigned. — Sacred  mufic, 
under  proper  regalations,  removes  the  hindrances  of  our  de- 
votion, cm-es  the  diftradions  of  our  thoughts,  and  banidies 
wearineCs  from  our  minds.  It  adds  folemnity  to  the  public 
fervice,  raifes  all  the  devout  pallions  in  the  ibul,  and  caufes 
our*daty  to  become  our  delight. — '  Of  the  pleafures  of  Hea- 
ven,' lays  the  eloquent  and  elegant  biftiop  Atterbury,  'no- 
thing further  is  revealed  to  us,  than  that  they  confift  in  the 
prafticc  of  holy  mufic  and  holy  love  ;  the  joint  enjoyment  of 
trhich  we  are  told,  is  to  be  the  happy  lot  of  pious  fouls,  to 
endlefs  ages.'  It  may  be  addetl,  that  there  is  no  better  way 
of  combating  the  mifchievous  effedts  flowing  from  the  abule 
of  mafic,  than  by  applying  it  to  its  true  and  proper  ufe.  If 
the  wor{lii|)pers  of  Haal  join  in  a  chorus  to  celebrate  the 
praifes  of  their  idol,  the  fervants  of  Jehovah  fliould  drown  it,  , 
by  one  that  is  (honger  and  more  powerful,  in  prai(e  of  him 
who  made  Heaven  and  Earth.— If  the  men  of  the  world  rejoice 
in  the  objeft  ot  their  adc^ratioa^  lei  thi  Children  of  Zkn  hi  jOjr 
fui  Vi  ibtir  King.'" 


80  A   DISCOURSE  OM   PSALMODY. 

by  leaving  out  the  Gdfpel  in  our  Pfalmody,  he  fays 
(page.  47.)  "  Though  the  Old  Teftament  fcriptures 
**  taken  by  thenifelves,  may  well  be  faid  to  be  far  more 
"  obfcure  than  thofe  of  the  new,  yet  through  the  a- 
**  bundant  light  reflefted  upon  the  Old  Teftament 
"  from  the  New,  we  may  now  difcern  the  Gofpel  of 
*'  Chrift  as  clearly  and  as  plainly  in  the  one  as  in  the 
"  other." — The  fair  conclufion  from  this  propofition, 
fuppofing  it  true,  will  eftablifh  the  very  docflrine,  which 
our  author  fo  ftrenuoufly  oppofes.  It  will  prove,  that 
if  we  would  fee  the  Gofpel  clearly  and  plainly  in  the 
Old  Teftament,  we  muft  apply  to  it,  and  join  with  it, 
the  light  of  the  New  Teftament.  For,  to  ufe  the  illuf- 
tration  of  our  author,  the  difcerning  other  objefts  by  the 
light  of  the  fun,  is  no  argument  for  excluding  that  light, 
but  a  powerful  reafon  for  its  being  admitted. — The 
moon,  taken  by  herfelf,  is  far  more  obfcure  than  the 
fun,  yet  by  the  abundant  light,  refleded  upon  her  by 
the  fun,  we  may  fee  her  full  as  clearly  as  the  fun  itfelf. 
— Would  our  author,  therefore,  defer  the  profecution 
of  his  ftudies,  or  a  journey  in  the  day  time,  in  order  to 
enjoy  the  mild  refle£led  light  of  that  Heavenly  luminary? 
—The  moon,  indeed,  is  beautiful  and  refplendent,  even 
■with  her  borrowed  light,  and  to  cur  view,  hides  or 
obfcures  many  of  the  remoter  ftars,  but  fades  and  lofes 
her  luftre,  when  the  fun  is  above  our  horizon. — Who 
fees  not  in  this  a  juft  illuftration  of  the  comparative  ex- 
cellence of  the  Old  and  New  Teftament. — The  great 
Apoftle  of  the  Gentiles,  who  lived  under  both  difpen- 
fations,  had  jufter  views  of  their  comparative  clearnefs 
than  we  can  pretend  to.  And  he,  fpeaking  exprefsly 
to  this  point,  fays,  (2  Cor.  iii.  10) — Even  that  ivh'tcb 
ivas  made  glorious,  had  no  glory  in  this  refpe^y  hy  reafon 
•f  ths  glory  that  excelhth- — And  when,  ey^n  in  the 


A   DISCOURSE   ON   PSALMODY.  8l 

judgment  of  an  infpired  Apoflle,  this  was  the  cafe, 
would  any  reafonable  and  unprejudiced  perfon  choofe 
rather  to  be  guided,  and  animated,  in  his  afts  of  devo- 
tion, by  the  former  than  the  latter?  Would  he  choofe 
rather  to  walk  in  an  obfcure  and  imperfect  light,  refled- 
ed  from  Mrtfes  and  the  prophets,  than  in  the  brio-ht  and 
cheering  rays  of  the  Sun  of  Right eoufnefs  ?  The  man 
would  difcover  a  flrange  and  fanciful  humor,  who  would 
make  choice  of  the  light  of  a  candle  or  a  taper  in  the 
profecution  of  his  labors  or  fludies  in  preference  to  the 
brightncfs  of  perfed  day. 

But  the  propofition  is  not  true.     We  do  not  fee  the 
Gofpel  as  clearly  and  as  plainly  in  the  Old  Teftament  as 
in  the  New,  even  with  all  the  light,  that  is  caft  upon  the 
one  by  the  other.     According  to  the  Apoftlc's  reprefen- 
tation,  juft  now  mentioned,  the  glory  of  the  one  is  loft, 
and  fwallowed  up  in  the  other.     Was  there  ever  a  pro- 
phecy as  full  and  as  clear  as  its  accomplilhment  ?     Can 
any  light,  caft  upon  a  ihadow,  make  it  equal  to  the  lub- 
ftance  ?      Can  darknefs  and  obfcurity  be  equally  bright 
with  the  light  that  difpels  them?     But  what  is  the  Gof- 
pel ?    Do  the  fermons  and  parables  of  our  Saviour  con- 
ftitute  no  part  of  it?    And  do  you  read  them  in  the  Old 
Teftament  ?   Some  general  out-hnes  of  his  character  are 
drawn  by  the  prophets-     But  does  this  give  us  as  juft  an 
idea  of  him,  as  a  clear  and  diftinft  exhibition  of  the  fuels, 
upon  which  this  character  is  founded  ?    They  certainly 
among  vjhom  he  divelt,  who  fcivj  his  glory,  and  to  whom 
it  was  manifefted  in  all  its  luftre,  could  give  us  much 
more  lively  reprefentations  of  it,  than  they  who  only 
faw  it  afar  off  in  the  light  of  prophecy.   Take  his  fingle 
conference  with  Nitodemus,  try  whether  any  part  of 


^2  A  biSCOtlRSE  ON  PSALMODY. 

the  Old  Teftament  refleds  clearly  and  plainly  the  Go^- 
pel  light  and  difcoveries,  that  are  made  there  in  thecom- 
pafs  of  a  few  verfes. 

Our  Author  had  confidered  the  whole  of  the  Old 
Teftament  as  exhibiting  the  Gofpel  of  Chrift,  by  the  aid 
of  the  New  Teftament,  as  clearly  and  plainly  as  the 
Gofpel  itfelf. — But  this  did  not  anfwer  his  purpofe-  He 
muft  be  able  to  find  this  light  reflected  from  the  Book  of 
the  Pfalms  alone,  otherwife  he  will  be  obliged,  in  order 
to  complete  his  Pfalmody,  to  call  in  the  aid  of  the  other 
prophets.  He  therefore  changes  his  object.  He  fixes 
his  eye  upon  the  Pfalms  of  David.  He  fees  all  the 
rays  of  the  Gofpel  centring  there. — He  fees,  Svhat  no 
man  ever  before  faw,  a  reflected  light,  brighter  and 
more  glorious  than  the  luminous  body  itfelf.  Let  us 
hear  his  own  words.  (P^ge  47.)  *' We  maintain  that 
*'  the  Pfalms  are  calculated  in  the  befl  manner,  to  ex- 
^'  prefs  the  praifes  of  the  glory  of  God  as  fhining  in 
*'  the  face  of  Jefus  Chrift,  even  under  the  New  Tefta- 
*^'  ment  difpenfation." 

Our  Author  has  not  told  us,  on  wliat  ground,  he  and 
Ills  brethren,  inwhofename  I  fuppofe  he  writes,  main- 
fain  this  propofition.  But  I  conceive  it  to  be  one,  that 
no  perfon,  who  beheves  the  Gofpel,  ever  maintained 
before  them.  Let  us  confider  it  particularly. — The 
Pfalms  "are  calculated  to  exprefs  the  praifes  of  the 
''glory  of  God.''  This  part  of  the  propofition  is  not 
denied.  But  that  they  are  befl  calculated  to  exprefs 
the  praife  of  his  glory  may  admit  of  a  doubt.  The 
Song  of  Mofes,  and  many  fublime  paiTages  in  Ifaiali 
and  the  other  prophets,  may,  perhaps,  be  equal  to  any 
part  of  the  Pfalms  of  David,    But  our  Author  pre* 


A  DISCOURSE  ON  PSALMODY.  83 

^eeds.  "  The  Pfalms  of  David  are  beft  calculated  to 
*'  exprefs  the  praifes  of  the  glory  of  God,  as  fhining  in 
''  the  face  of  Jefus  Chrift."  If  our  Author  had  flop- 
ped here,  we  might  again  have  called  in  queflion  the 
truth  of  his  propofition.  For  I  think,  he  himfelf  will 
Cdnfefs,  that  Ifaiah  has  given  us  much  clearer  and  plain- 
er difcoveries  of  Chrift,  and  confequently  of  the  glory 
of  God  as  fhining  in  him,  than  even  David  himfelf  has 
done.  On  this  account,  he  has  often  be^n  juflly  fliled, 
the  evangelical  prophet-  But  our  Author's  quarrel  is 
not  with  the  Old  Tefiament.  No  part  of  it  ftands  in 
competition  with  his  favorite  Pfalm  Book — His  defign 
is  againft  the  Gofpel  itfelf. — The  light  of  its  glory  is 
to  be  caft  into  fhades,  that  the  faint  and  obfcure  light, 
upon  which  he  has  fixed  his  regard  and  attentixjn  may 
appear  ;  and  therefore  he  has  reprefented  "  the  Pfalms 
*^  as  beft  calculated  to  exprefs  the  praifes  of  the  glory 
*'  of  God,  as  fhining  in  the  face  of  Jefus  Chrifl,  even 
^'  under  the  New  Teftament  difpenfation." 

Since  our  Author  has  given  us  no  reafons  in  fupporc 
of  his  propofition,  I  will  endeavor  to  try  the  force  of 
reafon  and  Gofpel  light  againft  it. — I  fliall  endeavor 
to  proceed  upon  the  fureft  grounds,  and  by  the  eafiefl 
fteps. — And, 

I.  Our  Lord  wzsihe  bright  nefs  of  his  Father^  s  glory  and 
the  exprefs  Image  of  his  perfon.  (Heb.  i.  3.}  He  was  in 
the  form  of  Cod,  and  thought  it  not  robbery  to  be  equal  with 
God^  (Phil.  ii.  6.)  He  was  the  image  of  the  irtvifible 
Cod.     (Col.  i.   15.) 

1'  In  confequence,  therefore,  of  this  intimate  union, 
and  participation  of  the  fame  nature  and  perfeftions, 
\vhen  Chrifl  manifefts  his  ovjn glory ^  he  may  be  faid  alio 

L  % 


84  A   DISCOURSE  ON   PSALMODY. 

to  manifeft  the  glory  of  the  Father.  Hence  he  appeals 
to  his  works,  as  giving  the  Jews  fufficient  ground  to  be- 
lieve, that  the  Father  luas  in  him,  and  he  in  the  Father^ 
And  when  Philip  fa-d  to  him,  jQhn  xiv.  8.  Sheiv  us  the 
Father  ;  Ke  fiiys  to  him,  Have  I  been  fo  long  with  you, 
and  yet  hafi  thounot  knov^nme,  Philip  r — He  that  hathfeen 
me,  hathfeen  the  Father- 

3.  They,  who  had  the  beft  opportunities  of  contem- 
plating our  Lord's  character  and  actions,  and  whom  he 
admitted  to  the  mofl  intimate  and  endearing  fellowlhip 
with  himffclf,  had  the  beft  advantages  for  conceiv'^^g^ 
and  were  moft  capable  of  declaring  his  glory,  and,  con- 
fequently,  the  glory  of  the  Father,  as  Ihining  in  him. 
— Who  in  any  former  age  enjoyed,  in  this  refpeO:, 
equal  advantages  with  thofe,  who  ivere  eye-ivitnejfes  and 
minifters  c)f  the  word ;  (a)  Who  could  fay,  (John  i.  I4') 
The  word  was  made  fiePo  and  dwelt  among  us,  and  we 
beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth.  It  was  certainly  our 
Lord's  defign  in  man:fej}ing  forth  his  glory  to  his  difci- 
ples,  that  they  ftiould  fee  it,  and  be  able  to  declare  it. — 
The  opportunities,  which  the  Baptift  had  of  converfing 
with  our  Lord  were  fmall,  compared  with  thofe  of  his 
difciples ;  and  yet  he  reprefents  him  as  fuperior  to  any 
prophet  of  former  generations.  He  had  a  confiderable 
infio-ht  into  Gofpel  myfteries^  gave  an  immediate  and 
exprefs  teftimony  to  the  dignity  and  miilion  of  the  Mef- 
fuih,  an  J  was  remarkably  fuccefsful  in  opening  the  dawn 
of  the  Sun  of  Right'eoufnefs.  If  then  on  thefe  accounts 
our  Lord  declared  him  to  be  a  prophet,  and  more  than  a 
prophet,  Matthew  xi.  9.  what  ihall  we  think  of  thofe, 
who  were  fo  \oi\g  the  conflant  companions  of  his  pwn  la- 

(a)  Luke  i.  2. 


A  RISCQURSE   ON   PSALMODY?  S5 

bors  snd  miniflry,  who  walked  in  the  light  of  his  bright 
and  ihining  example,  heard  his  lively  inflruftive  dii- 
courfes ;  10  whom  he  unbpromed  himl'elf  with  all  the  in- 
timacy of  the  moft  endearing  and  perfed  friendlliip,  whom 
he  furnilhed  and  inftrufted  to  be  lights  of  the  world,  and 
teachers  of  his  Church  for  all  Ihcceeding  ages,  andchofe 
to  be_,  next  to  himfelf,  the  founders  of  his  kingdom  ? — 
If  they  were  not  more  capable  of  exprefling  the  praifes 
of  the  glory  of  God,  as  fliining  in  the  face  of  Jefus  Chrift, 
than  all  the  prophets  and  righteous  men,  who  lived  before 
them,  they  beheld  the  luflre  of  his  miracles  and  exam- 
ple to  little  purpofe,  nor  could  our  Lord,  with  any  propri- 
etty ,  have  pronounced  their  eyes  and  ears  blefled. 
Matth.  xiii.  16.    . 

Thefe,  I  conceive,  are  ftrong  and  jnfl  conclufions 
founded  in  fcripture  and  reafon.  But  let  us  attend  to 
the  true  and  infallible  teftimony  of  our  Lord  himfelf. 
We  ihall  find  him  magnifying  the  meaneft  minifler  of  his 
Gofpel,  not  only  above  David  and  the  prophets,  but 
even  above  the  Baptill  himfelf,  his  own  immediate  fore- 
runner. Matt.  xi.  II.  Vej'ily,  1  fay  unto  you,  among 
tkem  that  are  horn  ofivomen,  there  hath  not  ar'ifen  a  great- 
er than  John  the  Bapt'ifiy  not-withjlanding,  he  that  is  leajl 
in  the  kingdom  of  Heaven,  is  greater  than  he-  That  is, 
fays  Dr.  Doddridge,  '^  My  minifters  and  people  in  p-ene- 
'^  ral,  ihall  receive  fuperior  fupplies  of  the  Spirit,  and 
"  know  many  important  truths  relating  to  my  Gofpel, 
'<  which  have  not  been  revealed  to  John  himfelf."  The 
pious,  learned,  and  juftly  celebrated  Witfius  cannot  be 
reafohably  fufpedled  of  derogating  too  much  from  the 
light  and  advantages  of  the  Old  Teftament  difpenf^ti^ 
on.  In  feveral  inftances,  I  conceive,  he  allows  them 
to  have  been  greater  than  they  rerJIy  were.     Let  us 


S6  A  DISCOURSE  ON  'PSALMODYf 

then  hear  what  he  fays  upon  this  pafTage.  After  har 
ving  difapproved  and  rejecleda  fenfe,  in  which  fome  un- 
derhand the  words,  he  fays,  B.  4.  Chap.  13.  Sed.  26. 
*'  They  come  nearer  our  Lord's  meaning,  who,  by  the 
*'  leaft  in  the  kingdom  of  Heaven,  think  is  intended 
"  the  leaft  rainiftcr  in  the  Chriftian  Church,  who  is  in- 
.  '^  trufted  to  preach  the  Gofpel  in  its  perfect  ftate — He  is 
"  compared  tO'John,  not  in  refpedt  of  knowledge,  ho- 
"  linefs,  and  gifts  of  a  like  nature ;  but  in  refped  of 
"  his  miniftry,  as  John  himfelf  was  compared  to  his 
''  predeceiTors,  the  prophets — For  John  was  greater 
^^  than  all  of  them,  becaufe  he  was  the  immediate  harr 
^*"  binger  and  brideman  of  the  Meffiah  ;  and  pointed  him 
"  out  with  the  finger  as  prefent,  or  come. — "  Again 
*'  any  preacher  of  the  Gofpel  is  greater  than  John,  in 
"  that  refpedl,  who  declares  Chrift,  not  only  born,  but 
^'  alfo  dead  and  rifen,  and  afcended  to  Heaven,  and  as 
^'  fitting  at  the  right  hand  of  God,  and  as  having  hap- 
'^  pily  erefted  the  kingdom  of  liberty.  The  comparir 
"  fon  therefore,  is  not  fo  much  of  perfons  in  their  abfo- 

"  lute  qualities,  as  of  their  miniftry. The  miniftry  of 

*'  Mofes,  and  the  other  prophets,  may  not  improperly 
^'  be  compared  to  the  night,  diftinguiflied  by  many  pro- 
"  phecies  concerning  Chrift,  as  to  many  interlucentcon- 
''  ftellations — The  miniftry  of  John  to  the  dawn,  when, 
"  the  fun  not  being  yet  rifen,  yet  drawing  near  the  ho- 
^'  rizon,  the  heavens  brighten  with  fome  light;  but  the 
f*  Gofpel  to  the  perfed  day,  when  the  fun,  being  rifen, 
**'  fills  all  things  with  the  brighteft  and  pureft  light." — 

Such  is  the  judgment  of  our  Lord  concerning  the  mi- 
Tiifters  of  his  Gofpel — He  has  exalted  them  above  the 
Baptift,  whom  he  reprefents  as  far  excelling  any  pro- 
phet of  former  generations. And  fuch  is  the  fenfe, 


A  DISCOURSE  ON  PSALMODY.  87 

which  the  judicious  and  pious  Witfius  has  put  upon  his 
•  words,  in  which  the  body  of  commentators  agree  with 
him. — And  are  the  minifters  of  Chrift  after  all  to  be  de- 
graded to  a  bafe  inferiority? — Would  you  take  them 
from  the  noon-day  of  the  Gofpel,  from  the  feet  of  Chrift 
and  his  Apoftles  and  fet  them  to  learn  how  to  exprefi 
the  praifes  of  the  glory- of  God,  as  fhining  in  the  face  of 
Jefus  Chrift,  not  from  the  charafter,  which  the  Evan- 
geiifts  and  Apoftles  have  drawn  from  him,  nor  from  the 
bright  original  himfelf,  but  from  thofe  faint  and  tran- 
fient  beams  of  light,  which  like  fo  many  twinkling  ftars 
at  midnight,  appeared  amidft  furrounding  darknefs? 
Would  you  conceive,  that  perfons  who  would  write  or 
fpeak  thus  bad  ever  believed  in  Chrift,  or  that  ever  the 
light  of  the  glor'iQus^  Gofpel  of  Cht  iflj  who  is  the  image  of 
Cod  J  had  fJjined  unto  them?  Would  you  not  believe  that 
the  veil  of  Jewilh  darknefs  and  unbelief  was  ftill  up- 
on  their  hearts,  and  that  Cody  ivho  commanded  the  light 
to  fhine  out  of  darknefs,  had  never  fhined  in  them,  to  give 
the  light  of  the  knowledge  of  the  glory  of  God,  as  fhining  in 
the  face  of  Jefus  Chrifi  ?  {a)  But  vje  preach  not  our/elves 
hut  Chrift  Jefus  the  Lord,  (b) — Sink  the  charafter  and  mi- 
niftry  of  our  Lord's  fervants  of  the  prefent  day  as  low 
as  you  will,  even  though  you  therein  contradift  the  de- 
claration of  their  divine  mafter ;  and  proceed  even  to 
the  bold  and  daring  attempt  of  degrading  the  holy  Evan- 
gelifts  and  Apoftles,  whom  he  honored  and  infpired  to  be 
his  immediate  fucceflbrs,  in  founding  and  eftabliiliing  his 
kingdom. — And  fay  that  they,  ivhofaiu  the  glory  of  God 
fhining  in  him,  have  failed  in  exprefling  it  in  a  manner 
equal  to  the  Pfalms  of  David.  But  our  indignation  can- 

{a)  2  Cor.  iv.  4,  6.        (^J  2  Cor.  iv.  5. 


8iJ  A  DISCOURSE  ON  PSALMObV. 

not  fail   to  riie,  when  you  would  do  any  thing  that 
would  tarnifli  the  glory  of  the  only  begotten  o.fthe  Father  ; 

For, 

4.  The  blefled  Jefus  is  the  author  of  ihc  New  Tcfta- 

ment  dilpenfation — He  was  the  bright  and  refplendent 

image  of  the  invifible  God.  Coh  i.  15 — He  has  revealed 

his  nature,  his  works  and  his  will  in  a  clearer,  fuller, 

.and  more  authoritative  manner,   than  it  was  poUible  for 

any  of  the  human  race  to  do. To  manifeft  the  glory 

of  his  Father  was  the  great  end  of  his  coming  into  the 
world,   and,  at  the  conclufion  of  his  v.ork,  he  could 
appeal  to  him,  as  having  completely  performed  it.    John 
xvii.  4.     Father,  I  have  glorified  thee  on  earthy  I  have 
fniJJjeclthe  ivork  zvhich  thougaveji  me  to  do — When  there- 
fore you  fay,  That  the  Plalms  are  beft  calculated  to 
exprefs  the  praifes  of  the  glory  of  God  ds  fhining  in  the 
face  of  Jefus  Chrift,  even  under  the  New   Teftament 
difpenfation,  do  you  not  fee  what  an  infufterable  indig- 
nity you  put  upon  the  Son  of  God  ? — Do  not  his  fublime 
and  heavenly  dodrines  and  difcourfes,  his  holy,  heaven- 
ly and  ufeful  life,  his  illuftrious  and  beneficent  miracles 
difplay  the  glory  of  his  Father,  M'ith  incomparably  great- 
er clearnefs,  than  it  is  polTible  for  language  fully  to  ex- 
prefs ? — The  heavens  declare  the  glory  of  Cod,  and  the 
number,  grandeur,  and  fplendour  of  thofe  worlds  of 
light,  with  which  they  are  adorned,  difplay  his  pow- 
er, his  glory,  and  majefty  beyond   any  thing  we  can 
conceive,   much    lefs  defcribe.     For  ivho  can  utter  the 
mighty  a6is  of  the  Lard? — If  then  the  heavens  praife  the 
■wonders  of  the  Lord  above  the  attainments  of  human  elo- 
quence ;  how  can  it  be  faid  of  any  man,  that  he  can 
equal  or  ever  exceed  the  degree, in  which  he  has  exhibit- 
«d  the  glory  of  the  Father  v/ho  was  himfelf  the  bright' 


A  DISCOURSE  ON  PSALMODY.  tp 

iiefs  of  his  glory,  and  the  exprefs  imcge  of  his  perfpnP  The 
evangelift  who  faw  our  Saviour's  glory  and  knew  how 
fully  qualified  he  was  to  difplay  that  of  his  Father,  aflerts 
his  vaft  fupericrity,  in  this  refpeft,  to  all  former  teach« 
ers  and  prophets.   John  i.   1 8.    No  man  hath  feen  God  at 
oiiy  time  ;  the  only  begotten  Son,  which  is  in  the  hofom    of 
the  Father,  he  hath  declared  him*     And  our  Lord  himfelf 
fays,  Matthew  ii.   27-     A^O  man  kno-xcth  the  Son  hut  the 
Father,   neither  knoweth  any  man  the  Father,  but  the  Sort^ 
What  then  fhall  we  think  of  the  man,  who  will   affert, 
that  the  praifes  of  the  glory  of  God   as  ihining  in  the 
f;ice  of  Jefus  Chrift   are  better  exprelTed  by  one,  wha 
h-id  but  obfcure,  tranfient,  and  diflant  gliinpfes  of  our 
Saviour's  glor}"",  than  they  are  by  the  bright    original 
himfelf. — That  all  that  the  Apoftles  and  evangelJftshave 
written,  all   that  our  Lord  himfelf  hath    taught,  and 
done,  and  fuffered  to  illuftrate  and  fet  forth  the  glory 
of  God,  fall  Jhort  of   exprefling  it   equally  with    the 
Pfalms  of  David — This  aflcrtion  is  fo  extravagant,   {o 
contrary  to    Scripture  and  reafon,  and  fo    derogatory 
from  the  divine  glory   and   majefcy  of  our  Lord  Jefus  ' 
Chrift,  and  from  the  light  of  the  glory  of  his  Gofpel, 
that  I  find  myfelf  at  a  lofs  to  exprefs  my  conceptions  of 
it,  and  think  it  better  to  leave  the  Author  to   his  own 
fecret  reflexions,  than  to  retaliate  in   the  language  of 
railing  accufation. 

After  the  aflertion  that  I  have  now  been  confidering, 
we  have  no  reafon  to  be  furprized  at  any  thing  our  Au- 
thor may  advance — He  fpeaks  (p.  16)  "of  the  tendency 
"of  the  Pfalms  to  promote  the  fpiritual  edification  of 
"  Church  members,  and  to  convey  the  knowledge  of 
"  Gofpel  truths ;"  and  alledges,    '*  that  in  refped  of 

*'  this  fuiublenefs;  it  is  not  difficult  fo  iljev/,   thiit  they 

M 


99  A  DISCOURSE  ON  PSALMODY- 

"  ure  not  lefs,  but  rather  more  fuitable  to  the  ftate  of 
"  the  New  Teftament  difpenfation  than  they  were  to 
''  the  ftate  of  it  under  the  Old."  That  they  were  fui. 
table  to  .the  Old  Teftament  difpenfation  is  certain. 
They  were  written  in  conform.ity  to  the  degree  of  know- 
ledge and  privileges  believers  had  then  attained  to,  and 
to  the  rites  and  ui'ages  enjoyed  by  that  inftitution. — But 
can  it  be  more  proper  or  more  fuitable  for  Chriftians  ta 
derive  the  knowledge  of  Gofpel  truths,  and  fpiritual  edi- 
fication from  the  Pfalms  of  David,  than  from  the  Gof- 
pel itfe  If? — 

The  Jews  were  appointed  to  approach  God  by  flfcri- 
ficeSy  hy  the  blood  of  bulls  and  of  goats,  and  by  h'lgh-priefls 
that  had  Infirmity  (a)-  This  mode  of  accefs  fuited  them, 
the  way  into  the  holiejl  of  all  being  not  yet  made  matnfej}, 
'vohile  as  the  firfi  tabernacle -was  yet /landing.  (Heb.  ix-  8.) 
But  is  fuch  a  worfhip  more  fuitable  to  Chriftians,  -who 
have  boldnefs  to  enter  into  the  holiej}  by  the  blood  ofjcfus  ; 
(Heb.  X.  9)  Who  have  an  high-priej},  loho  was  holy, 
hanyilefs,  undefiled,  and  fefar ate  from  finnerSy  and  made 
higher  than  the  Heavens  ;  (Heb.  vii.  a6.)  who  is  not  en- 
tered into  the  holy  places  made  with  hands,  which  were  only 
the  figures  of  the  true,  but  into  Heaven  it/elf ,  now  to  ap- 
pear in  the  prefence  of  God  for  us?  (Heb.  ix.  24.) 

The  worfhip  of  the  Jews  fuited  their  ftate. — They 
were  treated  as  children  under  age,  who  differed  nothing 
from  fervants,  who  were  under  tutors  and  governors,  and 
were  in  bondage  under  the  elejnents  of  the  world.  Gal.  4. 
I — 8.  But  Chriftians  are  no  more  fervants  but  fans,  and 
if  fons  then  heirs  of  Cod  through  Chrijif   v.   7*     How 

I 
(tf)  Heb.. vii.  28.     , 


A  DISCOURSE   ON   PSALMODV-  9Y 

can  they,  then,  after  having  kt70V)n  Cod  under  the  en- 
dearing relation  of  a  Father,  after  having  received  the 
Spirit  of  his  Son,  and  after  having,  at  the  expence  of 
his  abafement  and  death,  been  delivered  from  the  bondage ^ 
under  which  theyivere  held,  return  again  to  weak  and  beg- 
garly elements,  and  dejire  again  to  be  brought  in  bondage  ? 
— This  is  the  reafoning  of  the  Apoftle  Paul  in  .the  paf- 
fage  here  referred  to. — I  fay  then,  is  a  worfhip,  that 
was  dictated  under  a  Spirit  of  bondage  (a),  ufed  xuhile 
the  firfl  tabernacle  was  yet  /landing  (b),  and  offered  up 
in  conjunction  with  facrifices  and  other  rites  of  the  law 
of  Mofes  more  fuitable  to  Chriflians,  than  to  thofe  who 
by  divine  appointment  v/ere  obliged  to  pay  it^  under 
thefe  circumftances? 

The  fuperior  light  of  the  New  Teftament  difpenfation 
can  do  every  thing  with  our  author  but  prevail  to  the 
admiffion  of  itfelf. — The  Apoftle  Paul  gives  a  noble 
idea  of  the  tendency  of  Gofpel  light  when  he  reprefents 
it  as  intended,  (Eph.  iii.  10.)  t'j  make  known  to  the  prin- 
cipalities and  powers  in  heavenly  places,  the  manifold  wif-. 

dom  of  God. But  our  author,  inftead  of  making  the 

lawfubfervient  to  the  Gofpel,  makes  the  Gofpel  fubfer- 
vient  to  the  law. — "  The  fuperior  light,"  fays  he,  "  of 
''  the  New  Teftament,  inftead  of  rendering  the  ufe  of 
"  the  Pfalms  in  the  public  worfhip  of  the  Church  lefs 
*'  fuitable  makes  it  more  fo;  that  light  ferving  to  dif- 
*'  clofe  to  our  view  the  manifold  wifdom  of  God  con- 
"  tainied  in  the  words  of  the  infpired  fongs." 

Now  let  us  carefully  attend  to  the  defign  and  tenden- 
cy of  this  reafoning — It   is   to  exclude  the  ufe  of  al! 

(.-z)  Rom.  viii.  15.  (/^)  Heb.  is.  8. 

M2 


9ft  A  DISCOURSE  ON  PSALMODY. 

Other  Songs  but  thofe  of  the  Old  Teftament  from  pub- 
lic worfhip,  and  for  this  reafon,  that  the  fuperior  light 
of  the  Gofpel  renders  them  more  fuitable  to  us  than  to 
the  Jews — But  this  light  has  the  lame  effect  upon  eve- 
ry part  of  the  Old  Teftament  writings,  and  upon  the 
whole  of  the  ceremonial  law,  and  confequently  the  whole 
is  moreibitable  to  us  than  to  the  Jews. — By  the  light  of 
the  Gofpel  we  can  fee  the  defign  of  the  pafTovcr,  facrifl- 
ces,  high-pricft  tabernacle  wafliings,  8cc.  much  better 
than  they  did,  and  confequently  they  are  much  more 
f\iitable  to  us  than  to  them. — And  confequently  the  Gof- 
pel was  never  intended  to  fuperfede  the  ufages  and  cCt 
remonies  of  the  law  but  only  to  render  them  more  edify- 
ing and  fuitable,  and  to  eftablifli  them  to  greater  advan- 
tage than  ever. And  as  to  our  Lord's  coming  into  the 

world,  it  was  never  defigned,  that  we  fhould  in  our 
Pfalms,  Hymns,  and  Spiritual  Songs,  glorify  God  for  this 
as  his  fgnal  mercy,  nor  Jing  unto  his  name  [a)  nor  praife 
him  for  any  mighty  works  our  Lord  (/;)  has  done,  nor  teach 
and  admonijh  one  another  from  any  do^rines^  precepts,  pro- 
mifes,  or  threatenings  which  he  has  delivered;  we  are 
only  to  improve  the  Gofpel  in  order  that  we  may  have 
clearer  views  of  the  manifold  wifdom  of  God  manifefted 
in  the  few  paffages  of  the  Pfalms  of  David,  that  refer  to 
Chrift — In  this  manner  of  proceeding  our  Lord  and  his 
Apoftles  will  be  highly  magnified  indeed — They  vrill  be 
only  confidered  as  expofitors  and  commentators  upon  the 
law  and  the  prophets. — 

Let  us  then  return  wholly  to  the  Scriptures  and 
ufao-es  of  the  Old  Teftament.  Then  fliall  our 
prayers,  preaching  and  fongs  of  praife,  be  uniform  and 

^a)  Rom.  XV.  9.  {b)  Luke.  xix.  37. 


A  DISCOURSE  ON  PSALMODY-  93 

confiftent.  We  fliall  read,  hear  and  fing  nothing,  that 
would  lead  us  to  believe  that  Chrift  is  already  come. — 
We  will  not  then,  as  many  of  us  do  now,  preach  and 
pray  like  perfons  who  are  under  all  poffible  obligations 
of  love,  and  duty  and  gratitude  to  a  crucified,  rifen 
and  exalted  Saviour,  and  praife  and  give  thanks  in  our 
fongs,  as  if  he  had  never  come  into  the  world.  We 
would  not  then  be  preaching  and  praying,  as  if  we  were 
really  members  of  the  Church  of  Chrift,  and  praifmg 
God,  as  if  we  were  members  of  the  Jewifli  fjaiagogue, 
or  worlhipping  at  the  tabernacle  or  temple,  amidfl 
prieits,  facrifices,  harps,  organs,  and  all  the  ceremonies 

of  that  pompous  and  expenfivc  ritual. r We  fliall  not 

then  celebrate  the  memorial  of  the  facrifice  and  death 
of  our  Lord  Jefus  Chrift  in  the  fame  fongs,  in  which  the 
Jews  celebrated  their  deliverance  from  Egypt,  and  fang 
at  the  facrifice  of  their  pafchal  lamb — But  the  fuperior 
light  of  the  Gofpel  makes  all  this  more  fuitable. — He  that 
will  receive  this  doftrine  as  reafonable  or  fcriptural,  let 
him  receive  it — But  let  me  aik  our  author,  if  the  night 
is  more  fuitable  for  bufinefs,  by  the  introdudion  of  the 
day  ? — Is  it  more  fuitable  to  a  proficient  in  learning,  to 
return  to  the  letters  of  his  alphabet,  and  to  the  pradlice 
of  fpelling  his  words  and  dividing  them  into  Syllables, 
becaufe  he  fees  much  more  clearly,  than  he  did  at  the 
beginning,  the  intent  and  meaning  of  thefe  early  rudi- 
ments?— With  much  lefs  propriety  of  reafon,  and  at  a 
defperate  hazard,  would  a  Chriftian  go  after  the  rudi- 

ifients  of  the  "world ,  and  not  after  ChriJ}> Col.  ii.  g, 

20.  Gal.  iv.  9, 

But  our  Author  fees,  that  according  to  his  mode  of 
reafoning,  the  whole  ceremonial  law  may  be  introduced* 
He  therefore  apologizes  for  himfelf  in  a  note  by  faying, 


94  A  DISCOURSE  ON  PSALMODY. 

that  he  is  far  frono  advancing  our  fuperior  advantages 
for  underftanding  the  Pfalms  as  an  argument  for  our 
finging  them,  he  is  only  arti'vvering  an  objection.  But 
would  it  not  have  been  better  for  Wm  honeftly  to  have 
confefled,  that  the  objection  was  unanfwerable,  than  to 
have  produced  that  as  an  anlwer  that  would  in  its  con- 
fequences  undermine  the  whole  Gofptl,  and,  as  he  him- 
felf  acknowledges,  imply  a  total  renunciation  of  the' 
Chriftian  Religion — Page  1 8.  Note. 

The  argument,  therefore,  for  finging  the  Pfalms  of 
David,  drawn  from  our  fuperior  advantages  for  under- 
ftanding them,  after  all  that  has  been  faid  about  it,  is 
formally  given  up — The  only  pafiage,  that  has  any  ap- 
pearance of  a  fcriptural  authoi-ity  for  confining  the 
Church  in  her  Songs  of  Praife,  to  the  words  of  David 
and  Afaph,  is  2  Chron.  xxix.  30.  Moreover  Hezekiah 
the  King,  commanded  the  Levites  to  Jing  the  praife  of  the 
Lord  in  the  words  of  David  and  Afaph^  the  Seer.  The  ce- 
lebrated Dr.  Clark  and  our  Author  have,  both  of  them, 
quoted  this  palTage — But  if  it  be  duly  confidered,  it 
will  be  found  not  to  anfwer  their  purpol'e. 

1.  It  is  defedlive  inrefped  of  the  perfons  who  gave 
the  command.  However,  Hezekiah  and  the  princes 
might  give  this  command  as  being  vefted  with  civil 
authority,  they  were  not  prophets,  and  therefore  had 
no  authority,  as  fuch,  to  prefcribe  Laws,  binding  the 
Jewiih  Church,  muchlefs  had  they  a  right  to  give  forth 
laws  obliging  the  Chriftian  Church  to  the   end  of  time. 

2.  Though  this  may  prove,  that  on  that  particular 
occafion,  a  Song  of  David  and  Afaph  was  fung,  as  being 
fuitable  to  the  occafioii,  yet  it  does  not  jM*ove,  that  the 


A   DISCOURSE   ON   PSALMODY. 


95 


Jews,  in  their  Songs  of  Praife,  always  confined  them- 
felves  to  the  words  of  thefe  prophets — Nay,  we  have 
elfewhere  jh<2wn,  from  clear  Scripture  teftimony,  that 
they  did  not. 

3.  This  command  of  Hezekiah  and  the  princes  was 
given  to  the  Levites,  who  were  a  choir  of  fingers,  in. 
ilruded  and  appointed  for  this  exprefs  pnrpofe.  Is 
die  authority  and  example  of  Hezekiah  fufficient  for  in^ 
troducing,  and  eftablifliing  fuch  an  order  of  men  in  the 
Chriftian  Church? — I  think,  our  Author  and  his  bre- 
thren  would  not  admit  this.— 


But, 


4.  If  the  authority  of  Hezekiah  of  itfelf,  be  of  force 
to  bind  the  Chriftian  Church,  it  muftof  confequence  bc; 
of  much  more  force,  when  it  correfponds  with  and  en* 
forces  the  commandment  of  God-  Now,  we  are  in* 
formed  2  Chron  xxix.  25.  That  Hezekiah fet  the  Levites 
in  the  hmfe  of  the  Lord  with  cytnbals,  with  pfalteries,  and 
with  harps,  according  to  the  commandment  of  David,  and 
of  Gad  the  King^s  Seer,  and  Nathan  the  prophet ;  for  fo 
was  the  commandment  of  the  Lord  hy  his  prophets.  Our 
Author  fays  (page  i^')  "  It  may  be  fafely  laid  down  as 
''a  maxim,  that  whatever  form  of  worfhip  God  hath 
"  appointed,  ought  to  be  obferved  to  the  end  of  time ; 
"  unlefs  he  himfelf  declares,  that  it  is  only  of  a  tempo- 
*'  rary  nature,  or  that  he  is  pleafed  at  a  certain  period 
*'  to  abrogate  it." — It  is  far  more  certain  then,  that 
God  once  appointed  his  Church  to  fing  hispraifes  In  con- 
jundion  with  cymbals,  with  pfalteries  and  harps,  than 
it  is  that  he  appointed  her  to  fing  his  praife  in  the  words 


^6  A  DISCOUJISE  ON  PSALMODY. 

of  David  and  Afaph,  and,  to  ufe  the  words  of  our  Au- 
thor, "%Yhere  have  we  any  intimation  of  his  will,  that 
*'  the  Church  fliould  ceafe  to  do  fo,  before  the  end  of 
*'  the  v/orld  ?" — Our  Author  and  his  brethren  have  cer  - 
tainly  a  peculiar  quicknefs  of  difcernment,  when  they 
can  fee  a  divine  inftitution  of  force  to  bind  to  the  end 
of  time,  in  the  merely  civil  authority  of  Hezekiah,  ex- 
ercife<i  occaiionally,  over  a  company  of  fingers,  in  one 
cafe ;  and  as  ftrange  a  flov/nefs  of  apprehenfion  when 
they  can  difcern  no  traces  of  divine  appointment  ni  the 
commandment  of  the  Lord  by  the  prophets,  in  the  other — 
Do  tkey  err,  not  kno-jcing  the  Scriptures,  or  are  they  fo 
unfair  as  to  quote  only  fach  fragments  of  them,  as  fcem 
to  anfwer  their  purpofe,  while  they  omit  fuch  parts  of 
them  as_  would  difcover  and  expofe  the  weaknefs  or  fal- 
lacy of  their  reafonings  ? — Hezekiah's  eKample  and  au- 
thority, however,  is  far  more  conclufive  for  introducing 
and  continuing  the  ufe  of  inltrumental  mufic,  than  for 
the  eftablirtiment  of  the  Old  Teftament  Pfalmody. 

Our  author  has  advanced  fundry  other  pofitions,  which 
will  be  found,  upon  exanimation,  equally  deftitute  of 
foundation,  either  in  reafon  or  Scripture. — He  has  af- 
ferted,  *'  that  no  human  compofures  are  to  be  admitted 
in  fmging  the  praifes  of  God." 

If  by  human  compofures  he  means  fuch  as  were  writ- 
ten under  the  direction  and  fuperintendency  of  the  Spi- 
rit, then  the  whole  Scripture  was  fo  written,  andcon- 
jfequently  there  is  not  a  fingle  example  in  Scripture  of 
praying  or  preaching,  in  focial  or  public  worlhip,  in 
which  infpired  matter  was  not  ufed.  Our  author's  rea. 
foning,  therefore,  for  inlpired  fongs  only  being  ufed,  in 
public  worlliip,  drawn  from  there  being  no  Scripture 


A   DISCOURSE  ON  PSALMODY.  97 

examples  of  the  ufe  of  any  other,  will  be  as  ftrong  for 
our  being  ftriclly  confined  to  Scripture  in  our  prayers 
and  fermons  :  for  to  ufe  our  author*s  reafoning,  (page 
43),  is  not  the  Lord's  having  given  us  fuch  a  variety  of 
prayers  and  fermons  in  his  Word,  as  is  fufficient  to  an- 
fwer  all  the  various  ocjalions  of  preaching  or  praying 
in  public  worlhip,  an  intimation  that  no  other  Ihould  be 
ufed  therein  ?  It  will  carry  us  ftill  farther  :  We  have 
no  Scripture  examples  of  auy  perfons  praying  or  preach- 
ing, but  fuch  as  were  infpired* 

Befiues,  if  the  great  variety  of  Scripture  fongs  be  fuf- 
ficient to  evince  the  reafonablenefs  of  our  beinp- confined 

o 

to  them  in  our  public  worlhip,  the  much  greater  number 
and  variety  of  prayers  and  fermons,  ftill  more  ftrongly 
proves  the  reafonablenefs  of  our  being  reftriiled  to  them* 
Whataftrange  fihirig  is  it  then,  that,  when  the  miniilers 
of  the  Chriftian  Church  have  not  only  an  hundred  and  fif- 
ty, but  feveral  hundreds  of  prayers  and  fermons,  not  only 
of  Mofes  and  the  Prophets,  but  alfo  of  our  Saviour  and 
hisApoftles,  from  which  to  make  their  choice,  they  fliould, 
inftead  of  clofe  and  literal  tranflationsof  theprayei's  and 
fermons  of  Scripture,  venture  upon  original  compofi- 
tions  of  their  own,  into  which  they  will  deign  to  intro- 
duce a  detached  expreffion  or  half  fentence  from  Scrip- 
ture, as  it  fuits  their  own  plan  ?  Does  not  this  fiiew  an 
arrogant  preference  of  human  compofitions,  and  aftrange 
difrelilh,  not  merely  of  the  difcourfes  of  Mofes  and  the 
Prophets,  but  alfo  of  the  fermons  of  our  Lord  and  his 
Apoitles,  who  fpake  under  the  immediate  impulfe  and 
direclion  of  his  Spirit?  And  how  can  they  undertake  to 
pray  or  preach,  when  v/e  have  not  a  lingle  Scripture 
example  to  warrant  any  perfons  praying  or  preaching, 

but  fuch  as  were  infpired  ? — Such  are  the  confequences 

N 


98  A  DISCOURSE  ON  PSALMODY. 

that  would  follow  from  our  author's  reafonings.  It 
wouldaclmitof  no  perfonspreaching  or  praying,  butfuth 
as  are  infpired.  It  would  confine  us,  in  our  pravers  and 
fermons,  to  the  words  of  Scripture,  no  lefs  than  in  our 
fongs  of  praife.  I  prefume,  notwithflanding,  that  nei- 
ther our  author,  nor  his  brethren,  would  undertake  to 
defend  thefe  conclufions,  though  they  juftly  fdlcwfioni 
their  mode  of  reafoning. 

But  if  no  human  compofures  are  to  be  admitted  into 
our  public  worihip,  but  fuch  as  have  been  written  under 
the  immediate  diredion  and  fuperintendency  of  the  Ko- 
Jy  Spirit;  then  none  but  thofe  which  were  written  by 
the  infpired  authors  themfelves,  in  the  original  Greek 
or  Hebrew  can  be  admitted,  or  fuch  verfions  of  them 
as  have  been  written  under  divine  direclion.     Now  will 
our  Author  fay,  that  the  verfion  of  the  Plalms  now  in 
ufe  v\as  fo  written ?    Will  he  affirm,  that  the  verfifier 
has   been  led  in  every  inftance  to  exprefs  the  mind  of 
the  Spirit?    If  he  would  affirm  this,  what  proof  could 
he  advance  in  fupport  of  the  aflertion?     Or  what  could 
be  his  defign  in  advancing  fuch  a  polition,  but  to  raife 
in  the  minds  of  the  people  a  fuperftitious  veneration  for 
a  compofition  merely  human?    If  Ivlr.  Roufe's  verfion 
of  the  Pfalms  of  David  were  more  than  human,  and 
written  under   Divine  direction, 'how  came  the  Weft- 
minfter    General  Aflembly    (of  1645),  ^°  correft  and 
amend  it?    And  if,  after  they  had  corrected  it,  they  had 
fuch  an  high  opinion  of  it,  why  were  they  fo  exceeding- 
ly modeft  in  their  recommendation  of  it  to  parliament  ? 
"  The  aflembly,  fay  they,  has  cauled  the  Pfalnis,  pub- 
*'  lUhed  by  Mr.  Roufe  to  be  carefully  perufed,  and  as 
*^  they  are  now  altered  and  amended  do  approve  them, 
♦'  and  humbly  conceive  tliey  may  be  ufeful  and  profita- 


A  discour.se  on  psalmody.  99 

"  ble  to  the  Church,  if  they  be  permitted  to  be  public- 
''  \y  lung." 

If  the  Aflembly  were  perfuaded  that  Mr-  Roufs's 
verliou  of  the  Pl'alms,  was  written  under  fupernatural 
influence  ;  how  came  they  to  iue  fo  humbly  for  the  fanc- 
tion  of  civil  authority?  Why  did  they  not  boldly  tell 
the  parliament,  that  they  would  be  chargeable  with 
profane  boldnefs  if  they  prefuraed  to  rejeft  it  ?  Did 
they  reprefent  the  Church  of  Chrift,  as  confined  by  Di- 
vine inflitution  to  the  Pfalms  of  David  to  the  end  of 
time,  and  forbid  the  ufe  of  all  other  Songs  of  Praife  to 
God? 

So  far  were  the  Minifiers  of  Chrlfl  in  that  age  from 
conceiving  that  the  Church  in  the  Praifes  of  God  fhould 
be  confined  to  the  words  of  David  and  Afaph,  that  the 
aflembly  of  the  Church  of  Scotland,  fo  early  as  the 
year  1648  (a),  took  meafures  for  enlarging  the  compafs 
of  their  Pfalmody.  Stewart  of  Pardovan  in  his  collec- 
tions, (p.  85)  informs  us,  "  that  an  ad  was  paffed  that 
year  for  examining  the  labors  of  Mr.  Zachary  Boyd, 
upon  other  Scripture  Songs;  that  the  like  was  done  by 
the  Aflembly,  with  refped  to  the  Scripture  Songs  of 
Mr.  Patrick  Simfon  in  1706,  and  that  the  like  order 
was  renewed  and  continued  for  the  two  fucceeding  years, 
and  that  the  commiflion  of  the  Aflembly  was  inftrucled 
and  appointed  to  confider  the  printed  veriion  of  the 
Scripture  Songs  with  the  remarks  of  the  Prefbyteries 
thereupon,  and  after  examination  thereof,  they  are 
authorized  and  empowered  to  conclude  and  emit  the 
fame  for  the  public  ufe  of  the  Church."     And  it  is  well 

(a).  Only  three  years  after  the  firfl;  introduftion  of  Roufe's 
Yetfiou. 

N  2  . 


lOO  A   DISCOURSE  ON   PSALMODY. 

known,  that  that  afiembly  have  printed  and  recom- 
mended fundry  Poems,  partly  collecled  from  the  pious 
and  ingenious  Dr.  Watts,  as  they  ftile  him,  and  other 
writers,  and  partly  furniflied  by  the  minifters  cf  their 
own  Church.  Why  then  does  our  Author  and  his 
brethren  bear  teftimony  againft  the  Synod  of  New-York 
and  Philadelphia,  as  if  they  alone  had  entered  into  de- 
terminations that  afFecl  the  purity  of  the  worfliip  of 
Cod,  and  tliat  are  contrary  to  his  word  ?  Has  not  the 
Church  of  Scotland,  in  her  pureft  times,  feen  the  pro- 
priety of  enlarging  her  Pfalmody,  and  been  taking  mea- 
fures  for  that  purpofe?  Has  not  the  Baptift  Church 
been  in  the  conflant  and  unanimous  ufe  of  Dr.  Watts's 
imitation  almoll:  ever  fince  it  was  firfl:  publidied?  And 
iias  not  ilie  Epifcopal  Church  in  England,  and  much  more 
of  late  in  America,  declared  by  her  practice,  that  ihe 
did  not  look  upon  her  members  as  confined,  by  Divine 
inftitution,  in  their  praifes  of  God,  to  the  words  of  Da- 
vid and  A(aph  ?  And  are  the  minifters  of  Chrift  in  all 
thcfe  Churches  fo  ignorant  of  the  word  of  God,  as  not 
to  know  what  it  forbids  or  requires  ?  Or  are  they  fo  un- 
faithful to  God,  that  they  would  wilfully  revolt  from 
his  authority,  or  corrupt  his  worfliip  ?  Or  are  they  fo 
wicked  and  cruel  towards  the  people  of  their  charge, 
that  they  would  lead  them  into  pradicrs  unwarrantable 
and  (inful?  What  can  tempt  them  to  do  what  would  be 
fo  pernicious  and  dangerous  to  themfelves?  Could  they 
not  have  fulfered  their  people  to  go  on  calm  and  undif- 
turbed  in  the  ufe  of  a  Pl'almody,  in  favor  of  which 
they  were  fo  ftrongly  prejudiced?  What  but  a  pure 
and  difmterefted  zeal  for  the  Gofpel  of  Chrift,  and  a  de- 
fire  that  it  might  have  the  fliare,  which  it  juftly  claims 
in  our  Songs  of  Praife  to  God  could  have  moved  them 
to  alarm  the  jealoufies  and  fufpicions  of  their  own  peo- 
ple? 


A  DISCOURSE  ON  PSALMODY-  lOI 

If,  like  the  Apoflle  Paul  before  his  conveiTion,  ox- 
like  the  Avians  in  the  primitive  Church,  they  had  verily 
.  thought  in  tbemfelvcs,  that  they  floould  do  many  things  con- 
trary to  the  name  of  Jefus  of  Nazareth,  (a)  they  would 
no  doubt  have  ufed  their  influence  to  have  it  excluded 
from  a  place  in  their  fongs  of  praife,  and  would  have 
ufed  any  mean  which  they  could  devife-or  find  moft  ef- 
fectual for   keeping  the  dignity  of  his  perfon,  and  the 
greatnefs  of  his  redemption,  out  of  fight.     But  their 
lentiments  were  the  very  reverfe  of  all  this.  They  look- 
ed upon  themfelves  as  engaged  by  the  ftrongeft  motives 
to  further  the  Co/pel.  (b)    They  thought,  that  every  part 
of  their  worfhip  lliould  teflify   their  high  efleeni  of  it, 
and  have  a  tendency  to  lead  others  greatly  to  value  it, 
and  eagerly  embrace  it.     They  thought,  that  all  the 
former  deliverances  which  God  had  wrought  for  his  peo- 
ple, fell   inconceivably  fhort  of  the  redemption  of  the 
world  by  his  Son.     They  therefore  conceived  it  to  be  a 
flrange  neglect  of  this  wonderful  redemption,    fo  long 
fjnce  accomplifhed,   that  no  mention  fhould  be  made  of 
it,  nor  any  gratitude  exprefled  for  it,  in  thatpartof  our 
worlhip,  which  is,  or  ought  to  be,  principally  devoted 
to  praife  and  thankfgiving.     They  therefore   thought 
it  their  duty  to  attempt  a  change   in  this  part  of  the 
Chriftian  worfhip.    They  made  the  aitempt  with  a  pru- 
dent, yet  refolute  zeal.     They  faid  little,  they  wrote 
lefs  againft  thofe  minifters  or  private  Chriflians,  who  in 
this    refpect,  worihipped  as  did  the  Jews.     Perhaps  it 
would  have  been  their  duty  to  have  teftified  witivmore 
freedom  and  boldnefs  againft  them.     But  they  had  had 
their  own   prejudices,    arifing  from  cuftom  ard  early 
education,  and  were  willing  to  make  every  favourable 
allowance  for  the  prejudices  of  others.   Thefe  prejudices, 

{a)  Ads  xxvi.  9.  (J?)  Phil.  i.  12. 


102  A   DISCOURSE   ON   PSALMODY. 

with  refpecl  to  many  of  their  people,  are  already  vanifli- 
ed.  The  voice  of  reafou  and  gratitude  has  been  heard. 
Many  of  their  people  have  perceived  the  propriety  of 
prailing  and  blefling  God  for  the  benefits  and  privileges 
of  the  Gofpel,  and  we  humbly  hope  that  the  Hght  of  its  glo- 
ry, m  procefs  of  time,  will  be  cheerfully  admitted  by  all 
into  their  Pfalmody  as  well  as  in  to  other  parts  of  their  wor- 
fliip — If  the  Synod  of  New-York  and  Philadelphia  have 
erred,  they  have  erred  from  upright  views  and  intentions, 
fuch  as  I  prefume  will  be  approved  of  God,  and  ought 
to  commend  them  to  every  ?nan^s  confctence.  With  them 
It  ought  to  be  a/mall  thing  to  be  judged  of  men'' s  judgement 

They  would  be  unworthy  the  office  they  bear  if  they 

fhould  be  deterred  from  the  peaceable  and  refolute  dif- 
chariTC  of  their  duty  by  the  cenfures  or  even  the  re- 
proaches and  revilings  of  men. 

Our  author  farther  fays,  that  our  fongs  fliould  be  as 
nearly  as  poflible  literal  tranflations  of  Scripture,  and  has 
quoted  what  Mr.  Canne  has  faid  of  profe  tranflaiionsto 
iuftify  what  he  fays  of  poetry  and  verfification.  Bu:  here  as 
almoft  in  every  other  inftance  he  has  given  us  bold  afler- 
tion  without  reafon  or  Scripture.  The  Scriptures  here, 
as  in  other  inftances,  furniflies  us  with  examples. — 
Compare  Mofes'  fong  upon  the  deliverance  of  the 
Children  of  Ifrael  Exod.  xv.  With  the  hiftory  of  that 
deliverance  Exod-  xiv.  And  you  will  fee  how  far  the 
Tewifn  lawgiver  has  departed  from  a  literal  adherence  to 
the  language  of  his  own  hidory.  Compare  in  like  man- 
ner the  fong  of  Deborah  and  Barak  upon  the  defeat  of 
JabhVs  ^rmy,  Judg.  v.  with  the  hiftory  of  that  defeat 
recorded  in  the  preceding  chapter,  and  you  will  make 
the  fame  remark. 

And  now  I  take  my  leave  of  this  Author,  and  had  it 
not  been,  that  I  was  defirous  as  far  as  poflible  to  remove 


A  DISCOURSE  ON  PSALMODY-  I03 

the  prejudices  and  fcraples  of  my  fellow  Chriflians,  I 
ihould  hardly  have  taken  any  notice  of  him  or  his  per- 
formance. Indeed  fome  of  his  afTertions  are  fo  ground- 
lefs  and  extravagant,  and  others  fo  derogatory  to  the 
light  and  glory  of  the  Gofpel,  that  I  hardly  thought  it 
confiftent  with  fidelity  and  duty  to  let  them  pafs  with- 
out animadverllon. 

*  "We  have  already  heard  the  Apoftle  Paul  inculcating 
upon  his  converts,  at  Ephefus  and  ColoJQTe,  the  conftant 

*  It  may  be  proper  to  lay  before  the  reader  fome  account  of 
the  time  and  circumftances,  in  which  the  Pfalms  of  David, 
were  {irft  introduced  into  the  Chriilain  Church  — We  have 
already  faid  that  they  were  not  in  ufe  for  the  three  firft  cen- 
turies, and  the  Author  to  whom  we  have  fo  often  relerred, 
has  been  obliged,  by  the  force  of  truth,  and  the  concurring 
teftimony  of  hiitory  to  acknowledge  this.  (P.  S3.) 

It  has  been  afferted  chat  Pope  Davnafms,  who  was  raifed 
to  the  See  of  R-ome,  in  the  year  366,  was  the  firfl:  who  intro- 
duced the  Pfalms  of  David  into  the  Chriftian  Church,  And 
it  is  faid  tliat  he  did  it  in  order  to  allay  the  contefts,  that 
prevailed  between  the  Orthodox  and  Arians,  refpefting 
tiieir  Hymns,  this  being  a  Pfalmody,  in  which  they  who  de- 
nied, and  thofe  who  aflerted  the  divinity  of  our  Saviour, 
might  both  unite. — If  this  had  been  the  cafe,  the  authority 
to  proteltants  is  not  very  relpeftable  ;  nor  do  I  think  it  was 
very  honourable  to  the  caufe  of  Chrift. — It  deprived  him  of 
that  divine  honor,  which  froni  the  beginning  had  been  uni- 
formly paid  liira  by  the  Cliurch.  It  deprived  the  alTerters  of 
his  deity  of  all  opportunity  of  bearing  teftiraony  to  it  in  that 
part  of  their  worfhip,  which  was  more  efpecialiy  adapted  to 
do  him  the  highefl:  honour. — It  decided  clearly  in  favour  of 
that  tenet  of  Arianifm,  that  divine  worfhip  was  to  be  paid 
only  to  the  Father,  and  fo  had  a  direil  tendeBcy ,  as  far  as 
that  part  of  worfliip  went,  to  make  herefy  triumphant. 
^  But  the  introduftion  of  the  Pfalms  oi  David,  into  the  Chrif- 
tian  Church  had  neither  the  fanftion  ef  a  pope,  nor  of  a  genend 
council.  They  were  introduced  at  Antioch,  in  the  time  of 
Leontius,  whom  we  have  already  had  occafion  to  mention,  as 
having  been  bifhop  of  that  city. — Flavian  and  Diodorus,  two 
perfons,  who  had  not  attained  to  any  ecclefiaRical  dignity, 
but  had  great  influence  among  the  people  on  account  of  their 
reputation  for  fanftity,  were  the  fird  who  made  this  innovati- 
on — They  divided  the  choirs  of  fingers  at  Antioch  into  two 
parts,  and  gave  them  the  Pfalms  of  David  to  fmg  alternately, 


1^4  A  DISCOURSE  ON  PSALMODY. 

and  familiar  ufeof  Pfalms,  Hymns,  and  Spiritual  Songs, 
taking  their  rife  from  the  word  of  Chrift,  and  from  the 
fuhiefs  of  the  Spirit,  who  was  fo  liberally  imparted  to 
them.  We  have  heard  David  and  the  Prophets,  with 
one  accord,  foretelling  the  rapturous  joy,  that  would 
arife  upon  the  coming  of  Chrift,  and  enjoining  that 
Songs  of  the  livelieft  gratitude  fliould  be  compofed  and 
fung  for  the  greatnefs  of  his  condefcenfion  and  the  rich 
blelTings  of  his  purchafe.  We  have  feen  thefe  predic- 
tions and  commands  in  part  fulfilled,  and  obeyed  by  our 
Lord's  apoftles,  and  difciples  on  earth,  and  by  the  faints 
and  angels  in  Heaven.  We  have  feen  the  Primitive 
Church  follow  the  illuftrious  examples  that  had  been  fet 
before  her,  and  obey  the  juft  and  reafonable  commands 
given  her,  till  error  and  herely  boldly  attempted  to  veil 
the  divine  glories  of  her  Redeemer,  diminifh  her  cbliga- 
tions  to  him,  and  obfcure  the  light  of  the  glory  of  his  Cof- 
pel — One  would  think  that  all  this  would  conftitute  a  fuf« 
ficient  foundation  not  only  to  warrant  and  authorize  but 
to  command  and  enjoin  the  introduction  and  eftablifh- 
ment  of  evangelical  pialmody. — Here  then  I  might  lay 


orby  tunis.— This  nfage,  firft  begun  at  Antioch,  fpread  every 
where,  (ays  Theodoret,  and  came  abroad  into  all  parts  of  the 
world.  And  ic  is  no  wonder,  that  it  fpread  fpeedily  and  ex- 
tenfiively  in  the  fourth  century,  an  age  devoted  to  Arianifm. 
It  muil  have  been  highly  pleafmg  to  thofe  who  had  embraced 
or  patronized  that  herely,  among  whom  was  the  emperor 
Conftantius  himfelf.-— Tthad  the  moil  effectual  and  immediate 
tendency  to  filence  thofe  Pfalms  and  rlymns,  which  were  fung 
in  honour  of  Jellis  Chrift,  and  which  were  the  great  ohjedt* 
which  thofe  heretics  abhorred,  and  oppofed  to  the  utmoft. 

Thus  we  have  ^^en,  by  what  authority  the  Pfalms  of  Da- 
vid have  been  introduced  into  the  Chriftian  Church,  and  wc 
know  by  what  authority,  they  have  been  continued  ip  it,  to 
the  exclufion  of  an  evangelical  Pialmody.  In  both  cafes  the 
authority  has  been  entirely  human. — Divine  inftitution  and 
appointment  cannot  be  pleaded,  with  any  plaufibility,  eithrt' 
from  reafon  or  Scripture. 


A  DISCOURSE  ON  PSALMODY.  I05 

aQde  my  pen,  and  clofe  the  argument. — But  my  duty  to 
God,  whom  I  delire  to  ferve  in  the  Gofpel  of  his  Son, 
and  my  earnefl  wilh  and  hope  to  reclaim  thofe  whom  I 
efteem  to  be  in  error,  forbid  me  to  do  it,  fo  long  as 
any  thing  can  be  advanced,  that  may  tend  to  feC  them 
right,  concerning  this  important  branch  of  Chriftian  du- 
ty. '  - 

And  I  promifed,  in  the 

IV.  Place,  to  adduce  fome  arguments  drawn  from  the 
Gofpel  itfelf. — 

Much  of  what  might  be  faid  here,  has  been  already 
anticipated  in  the  former  pans  of  this  difconrfe — But 
I  prefume  fomething  farther  may  yet  be  advanced. 

And  here  let  me  remind  you  of  the  folemnities  of  your 
baptifmal  dedication.— Youhave  been  baptized,  agreeably 
to  the  command  of  your  Saviour,  in  the  name  of  the  Father, 

and  of  the  Son  and  of  the  Holy  Ghoft. This  certainly 

implies  that  you  owe  to  each  of  thele  Divine  perfons 
fome  a£ts  of  diftind'  homage  arid  regard,  and  leads  you 
to  hope  and  expedt  to  receive  from  each  of  them,  fome 
diftincT:  and  fpecial  bleffings. — Now  it  is  in  the  Gofpel 
only,  that  the  dodrine  of  the  Trinity  is  clearly  reveal- 
ed, and  in  it  alone  thofe  feveral  characters  and  relations, 
which  the  Sacred  Three  fuftain  towards  the  people  of 
God,  are  diftindly  fet  forth,  and  enumerated. 

There  the  Father  is  reprefented,  as  employing  his  un* 
fearchable  wifdom  in  contriving  the  plan  of  our  redemp- 
tion and  falvation,  and  manifefting  a  love  and  goodncfs, 
far  furpafling  any  thing  that  has  appeared  amongftmen, 

O 


lo6  A  DISCOURSE  ON  PSALMOnV. 

in  givlnguphis  only  begotten  Son  totheloweft  abafement, 
to  the  mod  extreme  fufferings,  and  the  moft  ignomini* 
ous  death  for  efietnies  ai^d  firmers, — It  is  he,  who  accord- 
hig  to  tlie  Gofpel  pardons  our  fins,  accept  us  in  the  be  \ 
loved,  and  make  us  heirs  and  partakers  of  the  gloryand 
felicity  of  an  eternal  life. — And  why  has  he  done  this  for 

us  ? Is  it  that  we  fliould  be  filent,  and  never  fpeak  of 

this  wondrous  grace  ? — that  we  fliould  never  thank  and 
praife  him  for  it,  nov  fing  forth  the  honor  of  his  name  ^ — 
Nay,  it  is  to  the  praife  of  the  glory  of  his  jrrace,  and  that 
lue  nurfelves  fhould  be  to  the  praife  of  his  gbry.  Eph.  i.  6. 

12' If  you  would  be  filent  refpecling  all  the  wonders 

of  grace,  which  the   God  and  Father  of  our  Lord  Jefus 
Chrifi  has  done  for  you,  would  not  your  underflandingby 
which  he  has  made  you  capable  of  apprehending  his  good- 
nefs,  your  tongues  which  he  has  made  eloquent,  and  your 
voices  which  he  has  formed  to  melody  and  fongs,    re- 
proach and  condemn  you? — Believe  not  that  God  has 
reftrifted  you  to  utter  the  emotions  of  your  gratitude  in 
the  words  of  ancient  fong,  when  he  is  difplaying  before 
you  wonders  unknown  in  former  days. — His  works  de- 
clare his  will,  as  well  as  his  word — And  whenever  he 
manifefts  his  glory,  he  thereby  declares  it  to  be  his  will, 
that  men  Ihould  acknowledge  and  adore.     You  would 
be  heinoufly  ungrateful  if  you  would  not  glorify  him  as 
the  God  in  whofe  hand  your  breath  is,  and  whofe  are 
all  your  ways,  but  what  can  equal  your  hardnefs  of 
heart  if  you  praife  him  not  for  his  redeerning  your  foul 
from  def}ru^ion  and  raifmg  you  to  the  hopes  of  everlaft- 
ing  glory  and  happinefs  by  the  gift  of  his  Son  ? — Every 
part  of  your  worlhip  fliould  bear  teflimony  to  the  exceed- 
ing riches   of  his  grace,  but  efpecially  that  part  of  it 
which  is  more  particularly  defigned  to  exprefs  your  gra- 
titude in  which  every  heart  fhould  ujiite,  and  everjr 


A  DISCOURSE  ON  PSALMODY.  lOJ 

tongue  fhould  be  eloquent  in  praife And  the  com- 
mand and  injunction  of  the  Aporde  refpedingour  Pfal- 
mody  exprefsly  requires,  that  in  it  a  fpecial  and  diftind 
regard  ihould  be  had  to  the  Father  Eph.  v.  20.  giving 
thanks  always  for  all  things  unto  God  and  the  Father, 
in  the  name  of  our  Lord  Jefus  Chrift — With  this  injunc- 
tion and  comiiiand  of  the  apoftle^  as  I  obferved  betore, 
it  is  impofTihle  for  us  to  comply,  in  any  inftance,  in  our 
fongs  of  thanks,  fo  long  as  we  adhere  to  the  Pfulmody 
of  the  Old  Teftariient. — 

The  like  obfervationsnjay  be  made  refpeding  the  Son, 
— Your  being  baptized  in  his  name  certainly  imports 
fomediftintt  and  fpecial  blelTings  to  be  derived  from  him, 
and  fome  correfpondent  returns  of  duty  and  grateful  ac- 
knowledgment.— If  Jefus  Chrift  has  not  purchafed,  and 
is  not  empowered  to  beflow  upon  you,  any  fuch  bene- 
fits, and  you  Hand  in  no  fpecial  relation  to  him,  then  I 
can  fee  no  reafon  why  there  fliould  be  a  diftin6t  mention 
of  him  in  your  baptifmal  dedication — But  what  he  has 
done,  and  taught,  and  fuffered,  lays  a  foundation  of 
obedience,  duty,  and  gratitude,  which  no  true  Chriftiau 

can  deny  or  withhold And  hence  the  apoftlc  writing 

to  the  Philippians,  clearly  teaches,  that  in  confequencc 
of  the  fufFeringsand  exaltation  of  Chrift  he  is  entitled  to 
a  worfhip  and  homage  never  before  paid  to  him.  Phil, 
ii.  9>  10,  II. — If  you  afk,  why  no  fuch  diftind  worHiip 
was  paid  to  him  under  the  Old  Teftament  ?  The  anfwer 
is  eafy.  It  is  becaufe  God  is  chiefly  praifed  there  for  the 
works  of  creation  and  providence,  in  which  the  feveral 
Perfons  of  the  Trinity  were  jointly  concerned,  and  np 
fpecial  and  diftincl  manifeftation  being  made  of  their  glo- 
ry, there  was  no  neceflity  of  any  diftind  mention  of 

them. — And  accordingly  the  worfhip  of  the  Old  Tefta- 
O  2 


JoB-  A  DISCOURSE  ON  PSALMODY. 

mcnt  wasconftantly  and  uniformly  addrefled  to  the  Fa- 
ther— But  that  this  worfliip  was  lb  addrefied  to  the  Fa- 
ther as  to  include  alio  the  Son,  \vc  are  clearly  taught 
by  thefe  palTagcs,  which  the  apoflle  quotes  from  the  Old 
TeftamentjKeb.  i.  8,9,10,11,  12. — The  vvorfhippaidin. 
thefe  pallages,  though  primarily  addrefied  to  the  Father, 
the  apoftle  reprefents  as  addrefied  to  the  Son. — From 
"hence  it  clearly  follows,  that  if  worfiiip  and  homage 
were  paid  to  the  Son,  in  conjundion  with  the  Father  in 
confequemce  of  thofe  works  in  which  they  were  jointly 
employed ;  a  diftincl  homage  is  to  be  paid  to  him  in  con- 
fequence  of  thofe  Avorks  in  which  he  is  confidered  as  per- 
fonally  and  dillinclly  concerned.     The  like  we  have  be- 
fore obferved  refpecting  the  Father.  Br.  Sherlock,  fome 
time  ilnce  bilhop  of  London,  in  his  excellent  dilcourfes 
upon  the  pafiage  of  the  epiftle  to  the  Philippians  juft 
now  quoted,  has  fet  this  matter  in  a  very  jull  and  pro* 
per  light — Speaking  of  the  exaltation  of  Chrill,  he  fays,** 
^'  The  apcflle's  argument  does  not  infer  that  the  natural 
"  powers  and  dignities]of  Chrift  were  increafed,  or  that 
*'    they  were  capable  of  being  increafdd^  but  only,  that 
*'  in  confequence  of  the  redemption,  God  put  all  things 
'^  immediately  under  him,  making  him  liead  over  all,  and 
'^  confequently  entitled  to  that  worfiiip,  and  thofe  ho- 

*'  nors,  which  were  not  before  paid  to  him When 

"  Chrirt  undertook  and  completed  the  redemption  of 
"  the  world,  then  it  was  thought  proper  to  make 
*'  known  the  glory,  which  he  had  before  the  worlds  be- 
'^  gan;  that  we  might  know,  that  we  were  to  expect 
*'  falvation  from  a  hand  that  was  able  tofave,  and  that 
"  the  honor  and  duty  owing  to  him  who  n?ade,  and  to 
^'  him  who  redeemed  us  might  be  confiftent ;  For  w  hen 
*'  Chrift  purchafed  mankind  at  the  price  of  his  own 
*'  blood;  they  became  his  by  the  {trid;eft  bands  of  juf- 


A  DISCOURSE  ON   PSALMODY-  109* 

"  tice  and  gratitude  ;  there  arofe  a  new  relation  between 
*'■  the  Redeemer  and  the  redeemed,  and  the  duty  and 
"  worfhip  and  honor,  which  flow  from  that  relation  arc 
"  immediately  owing  to  Chrift  Jefus." 

And  a  little  after  the  fame  judicious  and  eloquent 
writer  fays ;  *'  In  the  revelation  of  St.  John  we  have 
'^  feveral  Kymns  recorded,  which  the  Church  of  the 
*^  firfl  born  fing  to  God  and  to  his  Chrift,  and  we  can- 
*'  not  form  our  devotions  from  a  better  copy,  than  that 
''  which  they  have  fet  us. — In  the  fourth  chapter  the 
"  four  and  twenty  elders  fall  down  before  him  that  liveth 
'^  for  ever  and  ever,  and  caft  their  crowns  before  the 
*'  throne,  faying,  Thou  art  ivorthy,  0  Lord,  to  receive 
''  glory  and  honor  and  power,  for  thou  haji  created  all 
*'  things,  and  for  thy  pleafure  they  are,  and  luere  creat- 
*'  ed. — («)  Here  you  fee  plainly  that  the  adoration  paid 
*'  to  God  the  Father  is  founded  upon  his  being  the  Cre- 
*'  ator  of  all  things — Look  a  little  farther  into  the  next 
''  chapter,  and  you  will  find  the  fame  perfons  praifing 
*'  and  adoring  Chrift  '^tiws,  Jaying,  Thou  art  worthy  to- 
''  take  the  book  and  to  open  thefeals  thereof,  for  thou  iva/i 
*'  flain,  and  hafl  redeemed  us  to  God  by  thy  blood,  out  of 
*'  every  kindred  and  people  and  nation,  and  haft  made  us 
'^  unto  our  God  kings  and  priefts,  and  we  Jhall  reign  on 
^'  earth. — (J?)  Here  you  as  plainly  fee,  the  woriliip  paid 
^'  to  Chrift  to  be  founded  in  this,  that  he  was  flain  and 
"  did  by  his  blood  redeem  us.  Nay  the  very  choir  of 
*^  angels  fing  praifes  to  him  in  the  fame  ftrain,  faying, 
"  Worthy  is  the  Lamb  that  was  flain  to  receive  power  and 
^'  riches  and  wifdom  and Jlrength  and  honor  and  glory  and 
"  bleffing,   (c)  '^  From  all  which,"  fays  he   *'  it  is  evi- 

{a)  Rev.  iv.  10.  ii.  (c)  R.ev.  y,  12. 

{b)  Rev.  V.  9,  10. 


no  A   DISCOURSE  ON   PSALMODY. 

*'  dent,  that  the  worfliip  paid  to  Chrift  is  founded  upon 
'*  the  redemption,  and  relates  to  that  power  and  autho- 
*'  rity,  which  he  received  from  God  at  his  refurreclion." 
—And  a  little  farther  on  he  fays. — "  If  Chrift  be  not 
"  rifen  from  the  dead,  and  exalted  to  glory,  then  is 
"  our  preaching  vain^  and  j'our  faith  is  alfo  vain. — But 
*'  if  he  be  rifen  from  the  dead,  if  he  now  reigns  in  pow- 
**  er  at  the  right  hand  of  the  Almighty,  if  he  received 
*'  this  power,  and  if  he  ufes  it  in  order  to  our  falvation ; 
*'  can  any  thing  be  more  abfurd  than  to  deny  him  thofe 
"  honors  which  are  due  to  him  in  confequence  of  his 
*'  glory,  and  neceffarily  flow  from  the  relation  we  ftand 
*'  in  towards  him." — They,  who  would  deny  him  fuch 
**  honors  would  aft  a  part  very  unbecoming  the  ranfom- 
ed  of  the  Lord. — They  would  not  only  be  ungrateful  to 
the  Son  but  rebel  againft  the  authority  of  the  Father — 
he  has  commanded,  that  all  menjhall  honor  the  Son,  even 
as  they  honor  the  Father.  John  v.  23. — 

If  you  alk,  how/Ijall  ive  honor  the  Son,  even  as  -we  ho- 
nor the  Father?  The  Pfalmift  will  inftruft  you,  Pfal. 
cv.  1,2.  0  give  thanks  unto  the  Lord,  call  upon  his 
name,  make  known  his  deeds  a7nong  the  people^  Jing  un- 
to hiniy  Jing  Pfulms  unto  him,  talk  ye  of  all  his  ivondrous 
luorks.  If  you  alk  why  diftind  honor,  and  worfhip,  and 
Songs  of  Ipecial  praife  and  thankfgiving  fliould  be  ad- 
dreffed  to  Chrlfl?  I  anfwer  for  the  fame  reafon,  for 
which  the  Apoftle  fays,  lue/hould  live  to  him,  viz.  becaufe 
he  died  for  us.  2  Cor.  v.   15. 

If  before  his  incarnation,  fufFerings,  and  fubfequent 
exaltation  he  was  worfhipped  by  the  Saints  under  the 
Old  Teftament  in  conjundion  with  the  Father  in  confe- 
quence of  thofe  works,  in  which  He  and  his  Father  were 
jointly  employed;  and  if  it  was  the  duty  of  God's  peo. 


A  DISCOURSE  ON  PSALMODY-  III 

{)le  under  that  difpenfation  to  fing  Pfalms  to  him,  then 
I  conclude  it  is  our  duty  to  pay  him  the  fame  aflis  of  ho- 
nor  and  wor/hip  under  the  New  Teftament,  as  a  juft  tri- 
bute for  thofe  works,  which  are  in  a  particular  manner, 
attributed  to  himfelf,  perfonally  confidered*     If  you  de- 
ny him  this  worfliip,  it  muft  be  either  becaufe  you  do 
not  efteem  him  to  be  a  divine  perfon,  and  fo  unworthy 
of  that  divine  worfhip,  which  his  Father  has  command- 
ed you  to  pay  him,  or  becaufe  his  work  of  redemption, 
and  the  miracles  he  performed,  fall  fo  far  fliort  of  the 
work  of  creation,  and  of  the  deliverances  wrought  for 
the  children  of  Ifrael,  as  not  to  deferve  to  be  mentioned 
in  your  fongs  of  praife.     But  if  you  admit  the  divine 
glory  of  his  perfon,  and  the  tranfcendent  greatnefs  of 
his  works,  as  your  Redeemer  and  Saviour,  you  are  un- 
der indifpenfable  obligations  to  celebrate  them  in  your 
fongs  of  praife. 

The  fame  may  be  faid  of  the  Holy  Spirit,  In  whofe 
name  alfo  as  Chriftians  we  are  baptized.  The  pious  and 
judicious  Dr.  Evans,  (vol.  i.  Serm.  i6.  page  339.) 
whofe  fermons  on  the  Chriftian  temper  are  fo  highly  and 
juftly  efteemed,  fpeaks  fo  fully  to  my  purpofe  upon  this 
head,  that  I  cannot  forbear  tranfcribing  what  he  fays 
upon  this  fubjed. — 

<'  The  Spirit,"  fays  he,  "  fliould  be  diredly  eyed  and 
*'  employed  by  us,  according  to  the  province  which  he 
'*  is  revealed  to  fuftain.  Since  his  agency  is  fo  particu- 
"  larly  revealed  in  the  Gofpel,  he  juftly  expeftsthat  Chrif- 
*'  tiaus  fhould  more  explicitly  direft  their  eye  to  him^  and 
*'  acknowledge  their  need  of  him  through  the  courfe  of 
'*  the  Chriftian  life,  than  the  faints  of  former  ages  ge- 
*'  nerally  did.  It  is  true,  when  we  pray  for  any  fpiri- 
*'  tual  good,  for  any  Chriftian  virtue,  it  is  in  effedpray. 


Tift  A  DISCOURSE  ON   PSALMODV. 

*'  mg  for  the  Spirit,  becai>fe  God  confers  it  on  us 
"  by  his  Spirit ;  and  in  former  ages,  when  the  eco- 
*^  nomy  of  the  Sacred  Three,  in  the  work  of  our  falva- 
'*  tion,  was  but  darkly  intimated,  this  might  be  fuffici- 
^*  ent  ;  as  Old  Teftament  faints  did  not  dire»^ly 
*''  pray  in  the  name  of  Chrift,  before  his  mediation 
*'  was  clearly  made  known,  though  they  were  beholden 
*'  to  that  for  acceptance. — But  now  we  cannot  hope  for 
'^  the  anfwer  of  our  prayers,  unlefs  we  oflfer  them  ex- 
"  plicitly  in  the  name  of  Chrift  and  actually  depend  upon 
"  his  mediation,  according  to  the  exprefs  revelation  of 
"  it.  So  it  will  be  juftly  difpleafmg  to  the  BlefTed  Spirit 
*'  now,  if  an  aftual  acknowledgment  of  him  inhisfpecial 
*'  province  be  negledlied,  when  that  province  of  his  is 
*'  fo  fully  brought  to  light.  As  now  we  muft  live  the  life 
*'  we  liv^in  the  flefh  by  the  faith  of  the  Son  of  God,  fo 
**  alfo  by  the  faith  of  his  Spirit.  He  expects  that  his  grace 
"  fhould  adually  be  owned  by  Chriftians  in  all  the  good 
*'  they  have  received  or  done  ;  and  without  it  he  is  like 
*'  to  be  provoked  to  fufpend  it  for  the  future,  till  they 
"  are  becomingly  fenfible  to  whom  they  are  indebted  ; 
*'  and  he  will  be  aftually  depended  on  for  the  grace  we 
"  farther  need.  An  habitual  and  lively  fenfe  of  our  own 
"  infufficiency  fort  hat  which  is  good,  fiiouldbenialntain- 
"ed  a  fixed  perfuafion  of  his  ability  and  readinefs  to  help 
"  our  infirmities  ;  and  accordingly  we  fliould  often  apply 
'*  to  God  not  only  for  thofe  Spiritual  blefiings,  which 
**  the  Spirit  confers,  but  for  the  Spirit  to  confer  them. 
'^  This  is  the  way  to  obtain  his  moft  enlarged  fupplies, 
**■  when  he  is  exprefsly  honored  as  the  Spirit  of  all 
*'  grace. 

If  thefe  reafonings  and  conclufions  be  juft,  they  mani- 
feftly  fliew,  that  an  exprefs  and  diftind  regard  is  to  be 
had  to  the  Son  and  Spirit  in  every  part  of  our  worfliip  as 


A  DISCOURSE  ON  PSALMODY.'  I IJ 

Chriftians,    and    confequently    in     all    our     fongs    of 
praife  and   tliankfgiving  to  God — Nor  can  I    conceive 
how  we  can  exped:,  that   our  facrifices  of  praife  iliould 
be  acceptable  under  the    Gofpel,  unlefs  they  are  offered 
up  in  exprefs  dependence  upon  Chrift  for  the  defired  ae. 
ceptance,  nor  how  our  fpiritual  fongs  can  be  conforma- 
ble to  our  knowledge  and  attainments,  without  a  direcc 
reference   to  that    Spirit,    whofe  fulnefs  fliould  infpire 
that  gratitude  and  love,  from  which  they  Ihould  proceed, 
and  on  wiiofe  influence  we  ought  to  depend  for  compo- 
fi'.irr  orfinging  them,  in  a  devout  and  acceptable  manner. 
— For  through  Chrift  vje  have  accefs  by  the  Spii'lt  unto  the 
Father.   (Eph.  ii.  i8.)  And    no  reafon  can  be   afilgned, 
why  this  way  of  accefs  to  the  Father  through  the  Son, 
and  by  the  Spirit,  fiiould  not  be   as   exprefsly  and  as 
diflinclly  fpecified  and  regarded  in  our  Pfalms  and  Hymns, 
as  in  any  other  part  of  our  worfnip — Nay  the  Apoflle, 
as  if  he  had  been  aware  that  the  Church   in  fucceeding 
ages  might  deviate  from  the  dodrine  and  pracftice,  which 
the  Goi'pel  teaches  and  enjoins  upon  this  head,   has  par- 
ticularly guarded  this  pa:rt  of  our   worfhip  againft  fucli 
an  unwarrantable  neglect  of  the  Son  and  Spirit.     In  Eph. 
V.  1 8,  I  p.    he   d\ved:s  t\i^t  ivhen  ive  fpeck  to  one  another 
in  P/ahns,  and  Hymns,  and  Spiritual  Songs  ive  Jhould  be 
fi/kd with  the  Spirit;  and  that  we  floould give  thanks  al- 
ways  for  all  things  unto  Cod  and  the  Father  in  the  name  of 
our  Lord  Jefus  Chrift  ;  and  in  our  text,  where  he  fpcak.s 
exprefsly  of  Pfalmody,  he  commands  that  whatfoever  vje- 
do  in  word  or  deed,  we  fooidd  do  all  in  the  name  of  the  Lord 
Jefus,  giving  thanks  unto  God  and  ti>e  Father  by  him. 

When  we  confider  thefe  things,  it  may  be  jufl:  ranttcr 
of  adrniratian,  thatperfons,  profeiilng  an  entire  depjend- 
ence,  for  acceptance  wirh  God,  upon  the  mediation  and 
and  interceiSon  of  his  Soa,  Ihould  iiave  hstn  pre'v.uii.d 


TM  A    DISCOURSE  ON   PSALMODY. 

upon  for  fo  long  a  time  to  conducl  one  great  and  leading 
part  of  their  worlhip  without  exprefling  any  regard  to 
it  fo  much  as  in  one  fingle  inflance — And  that  in  their 
very  Pfalms  and  Hymns,  in  which  they  are  commanded 
to  have  fuch  a  direct  and  exprefs  regard  to  Chrifl  an  J 
his  Gofpel,  theyfliould  exclude  both,  and  haverecourfe 
to  a  form  that  was  ufed  while  the  fir/i  tabernacle  was  yet 
fianding;  and  Chrill  as  the  way  into  thehoUeJ}  of  all,  was 

not  yet  made  manifefi It  is  ftill  more  extraordinary, 

that  the  profeffed  ambafiaJors  of  Chrift,  and  the  fuccef- 
fors  of  our  holy  apoftle  fliould  ufe  their  utmofl:  efforts  to 
miflead  and  deceive  the  people  upon  this  important  fub- 

jed. —  It  was  not  fo  from  the  beginning. It  was  not 

fo  when  the  proud  and  afluming  biihop  of  Antioch  was 
filenced  and  depofed  as  a  contumacious  enemy  of  God  for 
abolifliing  the  Hymns  ufually  fung  in  honor  of  Jefus 

Chrift. It  was  not  fo,  when  they  who  believed  the 

divinity  of  our  Saviour  and  were  becomingly  fenfible  of 
the  greatnefs  of  their  obligations  to  him,  perfevered  in 
finging  pfalms  and  hymns  to  his  honor  in  the  face  of  an 
oppofition  and  perfecution,  which,  for  fiercenefs  and 
cruelty  has  hardly  been  exceeded  by  the  bittereft  ene- 
mies to  Chriftianity.— 

But,  you  will  fay,  how  is  it  to  be  fuppofed  that  our 
fathers  and  the  whole  Church  were  in  the  dark  for  fo 
many  ages?  Many  of  them,  we  hope  have  gone  to  Hea- 
ven, who  yet  fang  no  other  pfalms  but  thole  of  David. — 

In  anfwer  to  this  it  may  be  obferved,  that  if  cuflom 
and  antiquity  may  be  juftly  pleaded  in  favor  of  errone^ 
ous  doctrines  or  pradices  in  the  Church,  there  would 

never  be  any  reformation. And  it  would  be  eafjr 

to  Ihew,  that  our  firft  reformers,  eminent  as  they  were 
for  piety  or  zeal,  were  in  fome  points  negligent  or  mif- 


/  DISCOUR.se  ON  PSALMODY.  H5' 

taken — In  the  long  catalogue  of  national  fins,  which  they 
confefs  and  lament,  they  take  no  notice  of  the  horrible 
and  unchriflian  pradtice  of  carrying  off,  into  perpetual 
flavery,  the  peaceable  and  unoffending  hihabitants  of 
Africa — A  great  body  of  them  were  of  opinion,  that  er- 
or,  and  herefy,  and  fchifm  were  to  be  oppofed,  and  if 
poflible,  extirpated  by  fines,  imprifonment  or  death. — 
Thefe  things  prove  that  they  were  not  infallible. — But 
let  us  rather  praife  them  for  what  they  did,  than  blame 
them  in  inflances  were  they  have  failed  or  been  midak- 
en. — They  had  much  work  upon  their  hands,  and  if,  in 
the  multiplicity  of  important  objecls,  that  demanded 
their  attention,  fome  were  overlooked,  we  muft  impute 
it  to  human  frailty  and  the  diflradions  of  th'    times  in 

which  they  lived However  they  faw  the  defefts  of  the 

Old  Teftament  pfalmody,  and  made  fome  efforts  for  en- 
larging it — If  they  had  carried  their  deflgns  into  effeft, 
it  is  highly  probable,  that  all  ground  of  controverfy  on 
this  fubjecl  would  have  been  long  fince  removed,  and 
that  the  praftice  of  the  Church,  and  the  example  of  our 
fathers,  could  have  not  been  pleaded. — But  furely,  if 
the  pradice  and  example  of  the  Church  is  to  have  any 
weight  with  us,  it  fhould  be  that,  which  Hie  has  fet 
before  us  in  the  earlier  and  purer  times,  when  it  appears 
that  fhe  ftridlly  conformed  to  the  directions  of  the  apof- 
tle,  and  drew  the  fubjecls  of  her  fongs  of  praife  and 
thankfgiving  from  the  Gofpel  of  Chrift — And  we  have 
already  iliewn  that  ihe  did  this  for  more  than  three  hun- 
dred years. — 

But  fetting  afide  all  authority  merely  human  let  us  at- 
tend to  the  voice  of  God  in  his  word. — He  has  command- 
ed you,  Heb.  xiii.  15.  io  offer  up  by  ChriJ?  the  facrtjice 
of  praife  contlmally. And  with  exprefs  reference  to 

P   2 


1 16  A  DISCOURSE  OX  PSALMODY. 

your  Pfaiinody,  Eph.  v.   20.  he  Las  enjoined  you,  io 
give  thcinks  alvjays  for  all  thhtgs  unto  God,  even  the  Father 

in  the  name  of  our  Lord  Jtfus  Chr'tft. lie  has  appointed 

you  as  an  holy  prtt^fi-hood  to  offer  up  to  Cod fpir'itual facr'i' 
fees  acceptable  to  God  hy  J^j'us  Chr-fi,  i  Pet.  ii.  5 — Now 
you  know  that  thefaiuts  under  the  Old  Tcflament  of- 
fered up  no  prayers,  praifes  nor  ihankfgivjngs  in  the  name 
of  Chrift — They  had  no  inftruclions  and  commands  on 
this  head. — But  it  is  not  fo  with  you. -i— Let  me  then  aflc 
yon,  Icrioufly,  and  in  the  name  of  God,  why  God  has 
fo  frequently  and  e^^prelsly  appointed  you  to  approach 
hitn  in  every  part  of  your  worfhip  in  the  name,  and 
through  the  intercelFion  of  Chrill,  if  you  are  at  liberty  to 
ncglecl  it — ?  You  are  comm.andcd  to  do  v)hat/ocvcryou  do 
in  word  or  deed  in  the  name  of  the  Lord  Jefiis. — And  can 
the  exaniple  of  your  fathers,  or  of  any  man  upon  earth, 
warrant  you  in  proceeding  to  violate  fo  general  and  ex- 
prefs  an  injunction,  and  auihorize  yon,  in  direct  oppcfi- 
tion  to  the  apoftle's  command  to  offer  up  all  your  Pfalnis, 
Hymns,  and  Spiritual  Songs  without  any  refpeiH:  toyour 
great  Advocate  ? — Let  me,  if  pofllble  bring  the  matter 
home  to  every  man's  confcience. 

When  God  faid  to  Eliphaz  Job,  xlii,  7,  8-  Myxvraih 
is  kindled  again/?  thee  and  thy  two  friends  ;  therefore  go 
to  my  fervant  Job,  and  offer  for  yourfelves  a  burnt  offer- 
ing, and  my  fcrvant  Job  ivill  pray  for  you,  for  him  vjHI  I 
accept,  lefi  I  deal  with  you  after  your  folly — If,  after 
this  warning  and  command,  they  had  neglected,  or  re- 
fufed  to  employ  the  inierceflion  of  Job,  would  it  not 
have  been  an  inftance  of  heinous  pride  and  rebellion ; 
and  would  not  God  have  jultly  refented  it,  and  feverely 
chaRized  it,  as  fuch  ? — After  the  Jewish  prieilhood  was 
eftablilhed,  and  reflrifted  to  the  tribe  of  Levi,  no  facri. 
Aces^  nor  offerings  were  to  be  presented  to  God  but 


A    DISCOURSE   ON    PSALMODY.  II7 

through  the  hands  of  the  prieds — It  wouM  have  been 
daring  prelumption  for  any  one  to  have  attempted  it  in 
his  own  perfon,  and  a  fingle  inftance  of  this  in  king  Uz- 
ziah  brought  upon  him  Cevere  chaflixement,  and  a  difeafe, 
that  ever  after  banifhed  him  from  the  houle  of  the  Lord 
antl  from  the  fociety  of  men — 2  Chron.  xxvi.   16,  2i. 

Now  if  God  would  not  allow  his  ancient  people  to 
approach  him,  but  through  priefts,  who  had  infirmity  ; 
and  feverely  puniihed  the  pride  and  arrogance  of  any 
who  dared  to  approach  him,  otherwife  than  through 
their  intercelTion,  with  v.'hat  confidence  of  acceptance 
can  we  approach  him  if  we  negleft  or  defpife  the  great 
High  Priji  over  the  hoiife  of  Cod,  even  Jefus  his  own 
Sons'  Heb.  X.   21-  * 

*  Since  writing  the  above,  the  Author,  cading  his  eye  up' 
on  foms  paflages,  occurring  in  the  pious  and  ]nii\y  celebrat- 
ed Witfuis,  wiiere  he  fpeaks  of  adoption,  found  forae  things, 
fo  immsdiately  tending  to  illaflrate  and  conHrni  what  he  had 
advanced,  that  he  could  not  help  tranfcribing  them. — So 
highly  does  he  elleem  the  Gofpcl,  and  fo  earncH:  is  his  defire 
to  raife  and  injreafe  that  efteem  in  others,  that  he  chearfully 
embraces  the  opportunity  of  fhewing  hov/  much  this  judici- 
ous and  elegant  writer  magnifies  it,  and  the  privileges  of 
believers  under  it,  as  far  exceeding  all  that  had  been  ever  en- 
joyed before,  even  by  the  moll  diilingaiflied  of  God's  peo- 
ple.— 

"  Though  the  condition  of  believers,  under  the  Old  Tef- 
*' tament  was  very  illuftrious,  if  compared  with  that  of  un- 
''  believers,  who  continued  the  children  of  wrath,  and  heiis 
**  of  the  treafures  of  divine  indignation  ;  neverthelefs  that 
"  fplendor  was  eclipfed  to  an  almoft  incredible  degree,  be- 
*'  fore  the  Auguft  MajeOiy  of  believers  under  the  New  Tefta- 
"  ment,  as  the  light  of  the  ftars  before  the  fun — Which  w  ill 
*'  appear  by  comparing  both  together. — 

"  Believers  under  the  Old  Tedament  were  indeed  fons,  but 
*'  fons  fubjefted  by  their  Father  to  the  lot  dly  power,  feve- 
*' rity  and  difcipline  of  tutors,  luho  bound  heavy  bvrdciUy  atid 
*^ grievous  to  be  home  and laii  them  on  their  JJ'onlders  ;  of  wlipm 
*<  however  their  Father  faid  ;  ^// whaifocver  they  bid  y-^%  ob' 
*'  JervCf  that  objerve  and  do  (a)  ;  namely,  as  long  as  they  com- 

{a)  Matlh.  0,1,  $,  4. 


Il8  A   DISCOURSE  ON  PSALMODY. 

Thofe  of  you  who  acknowledge  the  Providence  of 
Cod  in  furnilhing  your  tables,  fail  not  to  fupplicate  for 
a  bleifing  upon  your  food,  and  to  return  thanks  to  God 
for  it ;';;  the  name  of  Chrift ;  and  how  can  you  through 
the  whole  of  your  lives,  both  in  public  and  private,  (ing 
PiUIins,  and  offer  up  praifes  and   thankCgivings  to  God 

*'  min  led  nothing  that  was  inconfiftent  with  the  will  of  the 
**  Katlier. —  Tliey  were  obliged  to  be  fubjcct  to  the  weak  and 
•*  beggarly  elements  of  the  world,  and  like  children  to  he 
*'  engig^'d  all  t'le  day  in  the  minatcfl  punctilios  of  the  Mofaic 
'■'  difcipline,  which  were  in  a  manner  the  rattles  and  play- 
*'  things  of  tl;e  Church.— ^They  were  enjoined  like  infants, 
*' witiio.1t  being  left  to  their  own  choice,  not  knowing  how 
**  to  coiidafl  tlieinlelves,  or  what  was  fit  for  them  ;  Touch  fiot, 
*'  tape  uot  (a). 

*'  BofiJes  they  were  not  admitted  to  that  familiarity  with 
*' t'jeir  Father  as  to  penetrate  into  his  fecret  connfcl. — The 
*'  ■'•d^hly  Go.l  did  th-'H  kid:  huufclf  (h),  except  that  their  tutors, 
*' at  times, 'acquainted  them  with  fome  things  relating  to 
*'  God's  purpol'e  of  grace,  but  that  rarely  enough,  and  in 
"  many  niyllerious  expredioqs,  and  under  enigmatical  or  pa- 
"  rabolical  rcprefentatioas.  And  though  many  proph-.H  and 
"  ri^hteoy.s  men  dsured  to  fee  and  hear  many  things,  yet  they 
**  were  not  graiified  (c). 

*'  None  of  them  was  allowed  to  approach  the  Holy  of  Ho- 
<'  lies,  wliich  was,  as  it  were  the  fecret  place  of  their  Father  ; 
*'  nay  they  had  not  accefs  to  the  temple  itfelf,  which  was  the 
*<  Father's  houfe,  but  by  means  of  the  altar,  facrifices,  and 
«  prieds  ;  without  wliich  if  tliey  took  upon  them  to  approach 
*'  to  God,  iuifead  of  a  blcfling,  which  they  fought  after,  they 
*'  fhould  incur  their  Father's  difpleafure. — Neither  was  it 
*' lawful  for  them  to  omit  the  conftant  morning  and  evening 
"  facrifice  (d). 

'  <'  Inftead  of  an  inheritance,  the  land  of  Caaaan  was  given, 
«  as  a  pledge,  indeed,  of  the  heavenly,  but  fome  what  ob- 
*'  fcure,  and  fuch  as  tliey  were  commanded  to  be,  in  fome 
''mcafjre,  fuhjeclcd  to,  and  which  tlie  godly  themfelves 
«  were  obliged -to  be  deftitute  of,  when  forced  into  bani/h- 
*'  mcnt. 

<'  The  cafe  of  believers,  under  the  New  Teftament,  is  quite 
«  di.Terent.     Our  elder  Brother — has  brought  us  into  liberty 

a tVeed  us  from  the  elements  of  the  world — has  broken  and 

*'  removed  that  troublefome  yoke   that  was  laid  upon  the 

(»}  C»l.a.  ax.  {}>)  Ifaiah  4J.  15.  (0  Matth.  13.  I7.  [i)  Exod.  29. 3*. 


A  DISCOUUSE  ON  PSALMODY.  T  19 

Without  exprefling  any  regard  to  the  merits  arc]  inter- 
ceffion  of  Chrift,  or  any  dependence  upon  him  for  ac- 
ceptance ;  Is  this  offering  by  Chnft  thefacrtf.ee  of  praife 
to  God  continually P  Is  this  doing  ivhatfoever  you  do  in  ivord 
or  deed,  in  the  name  of  the  LordJefusF 

If  you  fay,  certainly  the  Jews  had  a  regard  to  Chrifl: 
in  their  worfhip,  in  as  much  as  they  offered  it  up  through 
priefts  and  facrifices,  which  were  types  of  him» — Ihis 
will  not  juftify  or  excufe  you.  The  Jews  lived  before 
Chrift :  the  perfection  of  his  atonement  was  veiled  un- 

*' jaws  of  the  ancients,— He  has  introduced  us  into  his  Fa- 
*'  ther'sfecret  connfels^ — declared  to  us  what  he  had  fcen  in 
"  the  bofom  of  the  Father,' — and  even  the  Father  himfelf  [a). 
"  He  hath  called  us  fi  iinds  ;  for  all  things  that  he  hath  heard  oj 
*'  />.'■/  Father  he  hath  jnnde  knoivn  unto  us  (bj. 

"  He  has  onfe crated  for  us  a  new  and  living  ivay,  wirich  we 
**  may  tread  in  full  affurafice  of  faith  (c).  All  believers  are  a 
'<  royal  priejl-hood  (d).  None  is  excluded  the  Holy  of  Holies, 
*<  — bat  invited  to  approach  ivith  boldnefs  (e),  without  facri- 
*<  flee,  vjfithout  priefts,  trufling  only  in  the  alone  offering  of  Je- 
**  fus  oar  High-Priefi,  -whereby  he  hath  forever  perfeBed  them  that 
*^  are  fandified  (f).  And  this  is  thai  better  hope  by  the  which  we 
*''  draw  nijh  unto  God  (g). 

"  He  hath  not  burdened  us  with  any  fubjei^lion  to  a  typical 
*'  inheritance  but  appointedus  a  kingdot/i  as  his  Father  hath  ap' 
*'  pointed  unto  him  (h)"  Witfms  Book  3.  Chap.  10.  Se<ft. 
17—25.^ 

Such  is  the  vaft  fuperiority  of  the  ftate  of  believers  under 
the  New  Teflament,  to  that  of  the  Saints  under  the  Old  Tef- 
tamsnt,  as  this  pious  author  has  reprefented  it.  They  are 
no  more  children  under  tutors — no  more  fervants,  but  Ion? — 
they  are  no  more  obliged  to  approach  God  through  priefts 
and  facrifices,  but  have  boldnefs  to  enter  into  the  holieft  by 
the  blood  of  Jefus,  (Heb.  10.  19.) — Their  future  dignityand 
happinefs  are  no  longer  veiled  under  the  promifes  of  a  tempo- 
ral and  typical  inheritance — The  God  oj  all  grace  hath  catted 
them  unto  his  eternal  glory  by  Chrijl  Jefus.     (i  Pet.  5.  10.) 

A  late  Author,  notwithftanding,  has  alTerted,  "  We  have 
**  already  feen,  that  the  Church  has  no  new  matter  to  fing  of 

(a)  John  I,  18.  (bj  John  15.  15.  fc)  Heb.  10.  ao, »». 

(d)  I  Pet.  a.  9.  (,)  Heb.  4.  16.  (/)  Heb.  10.  14. 

(y)  Heb.  7.  19.  (h)  Lult.  aa.  29. 


120  DISCOURSE  ON  PSALMODY. 

der  facriiites,  that  dtdmt  make  ths  comers  thereurJo  per- 
feei,  and   the  power  and  prevalence  of  Iiis  interce<rion 
was  veiled  under  high-frlefts  that  had  infirmity.     By 
thcfe  faint  fliadows  they  were  taught  to  hope  for  a  per- 
fon  v.'ho  -would fnifh  iranfgrejpon  and  hrrngirtan  everlafi- 
ing  rigkteoufnefs.     But  you  profefs  to  believe  that  this 
has  been  long  (ince  don^e.     And  would  you  iabftitute  the 
ijiadow  for  the  fnbftance  ?     Would  you  approach  Cod 
through  a  mode  of  acccfs  which  he  has  folemnly  abolish- 
ed ?     Would  you  draw  near  to  God,  through  facrifices, 
whofe  frequent  repetition  teftified  their  in^perfeciion  in 
preference  to  him,  "jjho  by  one  offering  hath  forever  fer- 
fc£fed  them  "jjho  are  fan6}if.ed?     Would  you  approach 
God  hy  prie-Jis,  vjho  could  not  continue  by  reafon  of  death ^ 
and  neglecl  him  "who  ever  liveth  to  make  intercefflcn  P  In 
a  v.'ord  to  worihip  as  if  there  were  priefis  offering  gifts 
9n  earth,  according  to  the  law,   what  is  it  but  a  pradlical 
denial  of  the  actual  exigence  and  perfedlion  of  cur  Lord's 
prieflhood  ?     For  the  iliadow  and  the  fubftance  cannot, 
agreeably  to  divine  appointment,   exift  together.     If, 
therefore,  you  afTert  the  being  of  the  fiiadow,  you  de- 

*•'  in  the  New  Tcitament,  which  fhe  had  not  before  in  the 
Gld.f*'  If  this  be  fr),  then,  the  learned  and  pious  Wirfius,  as 
well  as  the  holy  Apoliles  of  c.ir  Lord,  whofe  footfteps  he 
clofely  follows,  have  been  greatly  miftnken. — !f  t'lie  incarna- 
tion, life,  death,  afcenfion  and  glorification  of  our  bleflcd 
Lord,  toget!:cr  with  the  {pccial  and  diftinguiniing  privileges 
of  believers  under  the  Go{"pel,  be  not  new  matter,  1  hope  our 
Author,  eminent  as  be  is  for  difcernment,  will  point  out  thofe 
palTages  of  the  Old  Tcftament,  in  which  their  accomplifhment 
is  recorded,  and  the  particulars refpefting  tlieni,  arc  didinftly 
enumerated.  Till  he  can  do  this,  or  prove  that  the  accom- 
pliflimcnt  of  thefe  wonderful  events,  and  the  enjoyment  of 
the  fpecial  and  glorious  privileges  of  Chriftians,  arilingfrora 
a  praftical  and  faving  faith  in  them,  are  wholly  undelerving 
of  aSongof  Praife,  from  thof  who,  through  the  riches  of  Dhnve 
^r^ce,  have  been  made  partakers  of  them,  he  will  excufe  us  if 
we  think  and  believe  the  very  reverfe  of  what  he  has  allcrted. 

I  VindicicCj  Cant.  Dam.  page  io2. 


A   DISCOURSE  ON  rSALMODY*  iSt 

ny  the  exiftence  of  the  fubftance.  If  you  worililp  as  if 
there  were  pricfts  officiating  and  ojfcr'tng  gifts  in  an  earths 
ly  tabernacle  you  in  effea  deny  that  Chrijl  hath  entered' 
into  the  holy  places  not  r.iadevjtih  hands,  viz.  Hec'.ven  it/elf. 
If,  therefore,  you  really  believed,  that  Chrill's  prieft- 
hood  was  long  fmceconfummated,  and  that  all  other  priefts 
and  facrifices  were  abrogated  and  done  away,  wholly 
fwallowed  up  and  aboliflied  in  the  perfeAion  and  glory 
of  his  priefthood,  you  would  ceafe  to  luorjl'/ip,  as  if  the 
tabernacle  or  temple  -luerc  yet  /randing,  and  as  if  priefts 
were  yet  officiating,  and  facrifices  were  ftill  offered  in 
them,  and  confequently,  you  would  give  up  that  mode 
of  wonnip,  that  was  ufed  under  the  Old  Teftament ; 
for  it  nianifeiily  proceeds  upon  thefe  fuppofitions,  and 
was  offered  to  God,  when  thefe  aclually  exifled,  by  di- 
vine appointment? 

But  you  will  fay  ycu  mean  not  real  huifpirltual  facri- 
fices. \  ou  will  give  any  meaning  to  David's  words  ra- 
ther than  give  them  up.  The  prcpenfity  of  man^dnd  to 
go  after  the  rudiments  of  the  world,  and  not  after  Chriii, 
is  truly  amazing.  The  attachment  of  the  Jews  to  thefe 
rudiments  in  the  firft  days  of  Chriflianity  is  not  much  to 
be  wondered  at.  They  had  long  been  isccuftomed  to 
them,  and  had  obferved  them  by  divine  iippointmeni. 
But  that  they  who  are,  if  I  may  fo  fpeak,  ChrilHans 
by  nature,  and  not  defcendents  of  the  Jews,  ^f/^culd  turn 
back  to  thofe  weak  and  beggarly  elements,  and  defre  again 
to  be  brought  into  bondage,  almoft  exceeds  belief.  A  prince 
who  refides  in  a  palace,  may  retain  a  flrong  affeftion 
for  the  obfcure  and  homely  cottage,  in  which  he  was 
born.  A  perfon,  who  has  long  lived  under  ground, 
and  wrought  in  the  mines,  might,  for  a  time,  find  fome 
difficulty  in  reconciling  himfelf  to  the  brightnefs  of  per^ 
fed:  day.     So  the  Jews,  having  been  long  accuflomed  to 


122  A  DISCOURSE  ON  PSALMODY. 

a  lamp,  thai  Jhone  In  a  (lark place,  (2  Pet.  i.  19.}  m'ght 
find  i'oim  difficulty  in  reconciling  themfelves  to  the  light 
0/  the  glory  of  the  Go/ pel  of  Chrijl*  But  that  the  Gen- 
tiles, after  the  Sun  of  Right eotifncfs  has  long  iiione  upon 
them,  and  after  they  have  been  taught  from  their  ear- 
licfl  days  to  rejoice  in  his  cheering  and  falutary  rays, 
ihould  be  iljll  looking  for  him  in  thoi'c  types  and  ihadows 
that  veiled  and  obfcured  him  ; — that  they,  after  the  li- 
ber tj- of  a  more  joyful  teftnmcnt  has  been  proclaimed,! 
fliould  be  for  putting  on  the  ancient  fetters  of  the  Ifra- 
elites,  is  llrange  indeed. 

The  ark  of  the  Lord,  was  to  the  Jews,  the  centre 
and  /::'ompendium  of  all  their  ceremonies ;  yet  of  this  it 
was  prophefied,  Jcr.  iii.  16,  17.  And  it  fh all  come  /o 
pafs  when  ye  he  tnultiplie'd  andincrecifecl  in  the  land,  in  thofe 
days,  faith  the  Lord,  they  fl;  all  fay  no  more,  the  ark  of  the 
covenant  of  the  Lord}  neither  fKcUit  come  to  mind,  nei- 
ther fk  all  they  remember  it,  neither  f)all  they  viflt  it,  nei- 
therfijall  that  be  done  any  more^ 

Here,  %  fays  Witfius,  **  the  entire  removal  of  the  ark 
*'  not  only  out  of  the  world,  but  alfo  from  the  memory, 
^'  love  and  tlefire  of  believers  is  foretold  ;  and  that  not 
"' in  the  form  of  a  threatening  of  mifery,  fuch  as  was 
*'  the  lofs  of  the  ark,  v/hile  the  ceremonies  were  in 
'^  force ;  but  as  a  promife  of  the  moft  happy  times,  in 
^^  which  the  Church  fhall  have  tiiat  in  rcaUty,  which 
*'  fhe  had  formerly  typically  in  the  ark  ;  and  while  fhr 
"  enjoys  the  fubflance,  will  bf ar  the  lofs  of  the  Ihadow, 
*'  not  only  with  equanimity  and  compofurer  of  mind, 
"^  but  alfo  with  gladnels  of  heart." — This  prediftioa 
■yvas  remarkably  verified  in  the  ApofUes  of  our  Lord.— 

t  Witfius  Vol.  3.  295.  t- Ibid  Vol.  3.323  324. 


A  DISCOURSE  ON  PSALMODY-  I23 

Their  remembrance  of  ;jnd  regard  to  all  former  types 
and  fhadows  was  wholly  loft  and  ['wallowed  up  in  the 
joy  and  hnppinefs  they  felt  under  that  difpenfations  into 
v.'hich  they  found  themfelves  tranflated — They  never 
nicntion  them,  but  with  a  view  to  illuftrate  and  fet  olF 
the  vait  fuperiority  of  their  prefent  privileges  and  hopes, 
and  to  fliew  how  completely  they  are  all  abrogated  and 
done  away  by  the  appearance  and  facrifice  of  Chrift. — 
The  Apoftle  Peter  reprefents  the  Jews  themfelves  as 
railed  to  their  preftnt  dignity  and  privileges  for  this 
very  purpofe,  that  they  might  fie-vj  forth  the  praifes  of 
him  who  had  called  them  out  of  darhtiefs  into  his  marvellous 
light — And  was  evei;y  part  of  their  temper  and  conduct 
to  bear  teftimony  to  their  gratitude  to  God  for  this  fig- 
nal  mercy,  while  yet  no  mention  was  to  be  naade  of  it 
in  their  Songs  of  Praife  ? — Let  reafon  and  common 
fenfe  anfwer  the  queftion. — But  it  is  an  obliinate  attach- 
ment to  a  typical  and  ceremonious  worflnp  that  I  ad- 
mire, and  blame  after  all  the  care  the  Apoftle  has  ta- 
ken to  bring  us  off  from  it,  and  when  our  deliverance 
from  it  lliould  be  one  great  fubjed  of  our  gratitude  tq 
God. 

But  what  mean  you  by  fpiritual  facrifices  ?  Do  you 
mean  that  facrifice,  which  the  facrifices  of  David  typi- 
fied and  reprefented,  that  is  the  death  and  fufferings  of 
Chrift — But  he  has  long  fince  given  him/elf  an  offering 
and  a  facrifice  to  Cod.     Eph.  v.  2 — Cod  hath  wade  him 

to  be  fin,  or  a  fin-offtring  for  us.      2  Cor.  v.  21 What 

propriety  then  can  there  be  in  your  Ipeaking  of  offering 
him  up? — The  Roman  Catholics  profefs  to  do  this  in 
the  facrifice  of  the  mafs — But  this  I  perfuade  myfelf  is 
far  from  your  meaning — You  intend  then,  perhaps, 
the  preknting  your  bodies  living  facrifices,  Rom.  xii.  i. 
Cemmunicating  and  doing  good.  Heb.  xiii.  26.  Or  the 
0,2 


124  ^  DISCOURSE  or;  psalmody. 

facrtfice  of  praife,  Heb.  xiii.  z6 — Thefe,  and  fuch  as 
thefe,  are  the fpirltual  facrifices  under  the  Gofpel,  ac- 
ceptable to  Cod  by  Jefus  Chrifi.  (i.  Pet.  ii.  5.) — But  the 
facrifices  under  the  law  hnd  a  moffc  irnir.cdiate  and  direft 
reference,  to  the  facrlfice  and  death  of  Chriil — The 
facrifices  of  the  Old  Teftanient  ihe'ived  that  there  was 
a  hand- writing,  bearing  tefcimony  concerning  guilt  not 
yet  expiated. 

But  the  fpiritual  facrifices  of  Chriflians,  being  offered 
up  through  Chrifi,  in  the  flrongeft  manner  imply,  that 
the  great  atonement  for  fin  is  ah-eady  made,  and  that 
their  great  high-priefl  hath  already  appeared  to  put  avjay 
Jin  by  the  facrifice  of  himftlf  But  I  leave  it  to  thofe 
"who  are  fuch  flrenuous  advocates  for  the  M^orfhip  of  the 
Old  Teflament,  to  conceive,  in  whatfenfe  they  fpeak  of 
offering  thofe  facrifices,  which  manifeflly  implied  and 
declared,  that  the  one  facnfice,  for-  ever  perfecting  them 
ivho  are  fanSi'ife divas  tiot yet  offered ;  whereas  the  fpiritual 
facrifices  of  the  ChrifVian,  being  offered  up  through  Chrifi , 
are  fo  many  memorials  of  it,  and  declarations  of  his  faith, 
in  it,  as  having  been  already  offered. 

But  you  will  fay  ;  if  new  Pfahns  and  Kymns  are  to  be 
fung,  who  fnall  compofe  them  ? Who  fhall  be  fo  ar- 
rogant and  prefumptuous  as  to  attempt  to  fuperfede 
David  and  Afaph,  and  rife  up  to  fill  thofe  offices  in  the 
Chriilian  Church,  which  they  difcharged  in  that  of  the 
ancient  Jews  i 

When  our  Lord  left  the  earth,  and  afcended  to  glory, 
it  might,  with  far  greater  propriety  have  been  faid,Who 
Ihall  now  preach  the  Cofpel  of  the  kingdom  F — Who  will 
new  be  fo  bold  and  prefumptuous,  as  to  undertake  to 


A  DISCOURSE   ON   PSALMODY.  12$ 

enlighten  and  convert  ths  nations,  when  He  ivho  came  a. 
light  into  the  world  is  withdrawn  ? 

The  Apoftle,  indeed,  upon   a  contemplation    of  the 
awful  and  important  conlequences  of  the  Gofpcl  miniftry, 
cries  out,  JVhoisfufficientfjrtheJe  things  P   2.  Cor.  2.  i6- 
Yet,  he  fays,  2  Cor.  4.  7.   We  have  this  treafure    (of  the 
Gofpel  miniftry)  in  eaithsn  vejftls.  And  2  Cor.  5,  20.  he 
fays,  IVe  are  amhajja dors  for  Chrifl,  as  though  God  didhe- 
feechyouhy  us,  vje  pray  you  in  Chrifi'sfiead,  be  ye  reconciled 
to  God.     If,  then,  weak,  frail  and  fallible  men  have  been 
appointed  to  rife  up  in  thefiead  of  Chrifl,  and  in  his  name 
and  authority  to    negociate  a  reconcihation  between  an 
offended  God  and  rebellious  man  ;   ihall  it  be  thought  a 
ftrange  thing,  that  the  children  of  the  kingdom,  inftrudl- 
ed    in  its  myfteries,  and  charmed  and  tranfported   by 
the  enjoyment  of  its  bleiTings,  fliould  attempt,  in  Songs 
of  Praife,   to  celebrate  the  Divine  benefits? — Should  it 
not  rather  be  accounted  matter  of  wonder  and  furprize 
ifthey  didnot? — The  Prophet,   exulting  in  the  diftant 
prolpedl  of  an  accompliilied   redemption,    Ifai.  44.  22» 
cries  out,  Sing,  0 ye  Heavens,  for  the  Lord  hath  done  it, 
Jhoutye  lower  parts  of  the  earth,  break  forth  into  flnging  yc 
mountains,  0  forefl  and  every  tree  therein,  for  the  Lord 
hath  redeemed  Jacob,  and  glorified  himf elf  in  IfraeU     And 
can  it  be  fuppofed,    that  Heaven  and  earth,  that  moun- 
tains and  forefts  ihould  be  called  upon    to   unite  in   one 
harmonious   choir   of   praife  to  the  Father  of  mercies, 
for  this  tranfcendent  and  glorious  falvation,  while  man, 
the  great  fubjeft  of  it,    fliould  remain  filent,  amidft  ex- 
ulting nature  ?    Or  does  not  the  Prophet  rather  call  up- 
on every  furrounding  object   to  bear   teftimony  againft 
the  ungrateful  race,  if  they  neglected   to  celebrate  the 
riches   of  Divine  grace  pouring  forth,  through  Chrift, 
fuch  a  profufion  of  bleflings  upon  themfelves  ? — Or  can 


l'i.6  A  DISCOURSE  ON  PSALMODY. 

we  fuppofe  that  the fe  inanimate  and  int'enfible  creatures 
are  called  upon  to  break  forth  intoTinging,  and  that  God 
would  refufe  the  tribute  of  a  Song  of  thanks  from  a  foul 
that  was  filled  and  tranfported  \vith  a  fenfe  of  his 
goodnefs  ? 

But  in  dired  arifwer  to  the  queftlon,  let  it  beobfcrv- 
cd,  that  the  Apoille,  both  in  my  text,  and  in  the  parallel 
pafTage,  Eph.  5.  19.  addrefies  the  whole  church.  He 
tWte^^  t\yttn,  from  the  Ivor d  of  Chrifty  to  teach,  adnion'ifh 
or  fprak  to  one  another,  hi  Pfalms,  Hymns  and  Sfiritucil 
Son^s.  To  cdmpofe  thefe  in  an  acceptable  and  edifying 
tn:inner,  three  things  appear  to  be  requillte.  1.  A 
competent  knowledge  of  the  doclrines  and  precepts  of 
X^hriiTianity.  2-  The  aids  and  influences  of  the  Holy 
Spirit.     3.  Some  talent  for  poetry  and  verfification. 

As  to  the  firft  of  thefe,  it  is  attainable  by  all  Church 
members,  who  have  fuflicient  capacity,  opportunity  and 
diligence  to  obtain  information.  As  to  the  fecond  it  is  a 
gift  conferred  upon  all  true  believers — If  any  man  thirjly 
fays  Chrift,  let  htm  come  to  me  and  drink.  John  6.  37. 
This  [■pake  he  of  the  Spirit,  -which  they  that  believe  on  him 
jhould receive.  And  accordingly  the  Gofpel  is  called  the 
mim/lration  of  the  Spirit.  1  Cor.  3.  8.  And  Chriftians 
are  faid  to  be  led  by  the  Spirit  of  Cod.  Rom.  8.  14.  To 
live  in  the  Spirit  and  to  walk  in  the  Spirit.  Gal.  5.  25. 

.  That  they  who  are  thus  furnifhed  fliould  edify  one 
another  (i  Thef.  15.  1 1.)  fliould  exhort  one  another,  Heb. 
3.  13.  ad7nonifh  one  another  (Rom.  15.4.)  iliould  cow/orf 
and  warn  one  another,  (1  Thef.  4.  18,  and  5.  14.)  is 
ftridlly  enjoined.  And  if  any  of  the  members  of  the 
Churches  of  Ephefus  or  Coloire,  had  beeii  further  en- 


A  DISCOURSE  ON  PSALMOPY*  IZJ 

richcd  by  a  talent  for  poetry,  and  had  been  capable  pf 
communicating  knowledge  or  comfort  or  advice  to  tht^ir 
Chrillian  brethren  ia  its  agreeable  ftije  and  harpionious 
numbers,  would  it  not  have  been  their  duty  ?-r— Why 
had  God  beftowed  upon  them  fo  rare  and  excellent  an 
endowment  if  he  had  not  permitted  them  to  employ  it? 
And  to  wliat  nobler  purpofes  could  they  employ  it, 
tliau  in  furniihing  themfelves  and  others  vv'iih  matter  of 
Praife  and  Thankfgiviiig  to  God,  and  of  edjtication  and 
comfort  to  their  ov/n  fouls  ?  If  inflrudion,  admonition 
and  mutual  exhortation  were  their  duty  in  their  com- 
mon converfation,  do  they  become  iln  by  being  commu- 
nicated, in  a  Pfalm  or  Hymn  ?  So  far  from  it,  that  the 
communicating  thefe,  in  this  way,  is  the  very  duty  en- 
joined upon  all,  who  were  capable  of  it,  in  the  wqrds  pf 
my  text. 

The  Apoftle  Paul,  where  he  fpeaks  of  fplritual  gifts, 
enjoins  it  upon  Chrillians,  i  Cor.  14.  12.  7'hat  theyjeek 
that  they  may  excel,  or  abound,  to  the  edifying  of  the  Church- 
If  the  great  Jewifii  preacher,  raifed  to  the  throne  of 
Ifrael,  (a)  being  vjije  fought  out  and  fet  in  order  many 
proverbs  ;  if  he,  in  order  to  teach  the  people  kno-culedge,  in 
the  moft  agreeable  manner,  fought  out  acceptable 
ivords,  and  fet  oif  his  precepts  with  the  ornaments  and 
graces  of  poetry,  is  not  the  Chriftian  under  equal  obli- 
gations ?  Can  it  be  unlawful  for  us  to  take  the  fame 
methods  of  inculcating  the  great  doftrines  and  duties  of 
Chriftianity,  which  men,  led  by  the  Spirit  of  God,  took 
to  inculcate  knowledge  and  precepts,  that  can  by  no 
means  claim  a  fuperiority  either  of  nature  or  original  ? 
Nay,  an  example,  in  this  cafe,  is  equivalent  to  a  com- 
mand to  all,  v/ho  have  capacity  or  opportunity  of  com- 
municating inftruftion  iii  this  way. 

[a)  Eccl.  12.  9, 10. 


128  A   DISCOURSE   ON   PSALMODY. 

But  you  will  fay  ;  "  David  and  Solomon  were  imme-' 
"  diately  guided  and  directed  by  the  Holy  Spirit  and  it 
"  would  be  prefumption  in  us  who  can  have  nopreten- 
*'  fions  to  immediate  and  extraordinary  inlpiration  to 
**  follov/  them  in  celebrating  the  divine  benefits,  or  in 
*'  giving  forth  the  precepts  or  motives  of  holy  living." 

Such  reafoning  as  this  may  appear  plaufible  ;  it  fcems 
to  carry  in  it  great  appearance  of  rel'pect  for  the  facred 
writers,  and  for  the  Holy  Spirit  by  whom  they  were 
guided. — But  it  is  extremely  fallacious,  and,  if  generally 
applied,  will  be  found  to  have  a  very  unfriendly  afpe6l 
upon  religion  and  virtue,  and  to  deflroy  the  force  of 
all  example. — If  we  may  not  follow  the  example  of  men, 
who  were  under  the  divine  impulie  and  direftion,  then 
much  lefs  may  we  follow  the  example  of  the  Blefied  God 
himlelf.  .  And  yet  the  apoftle  calls  upon  Chriftians  to  be 
followers  of  God  as  dear  children,  Eph.  v.  i — And  the 
Apoftle  (i  Pet.  i.  15,  16.)  Says:  Js  he  ivho  hath  called 
you  is  holy,  fo  be  ye  holy  in  all  7nanner  of  converjation,  for 

it  is  written  ;  Be  ye  holy,  for  I  am  holy. If  the  force 

of  the   reafoning  above  mentioned  were  allowed,  who 
would  preach    after  the   apoftle  Paul,  or  who   would 

teach  after  the  fon  of  God? And  yet  Chriftians  in 

the  words  of  my  text  are  commanded  to  teach  one  ano- 
ther' 

But  you  will  fay  if  every  one  endowed  with  a  talent 
for  poetry  be  permittecl  or  encouraged  to  compofe  Hymns 
and  Spiritual  Songs,  the  Church  will  be  over- run  with 
fuchcompofitions — I  would  make  the  fame  anfwer  to  this 
that  Mofes  did  to  Joihua,  w  ben  he  requefted  him  to  for- 
bid Eldad  and  Mcdad  to  prophecy.  Num.  xi.  29.  Would 
Cod,  tbjit  all  the  Lord's  people  -were  prophets j  and  that  the 


A  Discourse  ON  PsALMofiY-  i2^ 

Lord-would  put  his  Spirit  upon  them No  mlnifler  of 

Ghriffc  or  lover  of  fouls  has  any  juft  reafou  to  be  alarm- 
ed at  the  profped:  of  numbers,  riftng  up  to  celebrate  thS 
divine  benefits,  to  magnify  the  blefiings  and  grace  of  the 
Gofpel,  and  to  recommend  the  great  truths  and  duties  of 

religion  in  compofitions  of  any  kind. And  wherever 

God  has  given  men  a  genius  and  capacity  for  doing  thefe 
things,  in  the  agreeable  language  and  numbers  of  poe- 
try, it  fliould  be  ftudioufly  improved  for  fuch  valuable 
purpofes. — ^-Men  who  are  enriched  with  fuch  rare  and 
excellent  endowments,  ihould  confider  the  great  origi- 
nal from  whence  they  have  flowed,  jfliculd  employ  thenn 
for  his  glory,  and  for  the  edification  of  his  Church. — ' 
They  faould  not  fulTer  fuch  a  talent  to  lie  dormant  and 
ufelefs,  but  improve  it  to  promote  the  devotion  and  edi- 
fication- of  their  fellow  Chriffians. — ^^They  are  Jlevjards 
oftlje  rriani fold  grace  of  God,  [a)  and  it  is  to  theii'  Lord^ 
and  not  to  frail  and  fallible  men,  that  they  are  to  give 

an  account. ^God  never  does  any  thing  in  vain,  and 

wherever  he  beftows  fuch  eminent  gifts  and  excites  men 
to  devote  them  to  the  fervice  of  religion  and  virtue^ 
fome  good  will  be  done— - 

In  a  Vv'ord,  if  God  has  continued  the  gift  of  poetry  iri 
his  Church,  if  he  has  thereby  fliewn  that  it  is  to  be  ex-t 
ercifed  and  improved,  if  the  great  purpofes,  for  which 
it  is  to  be  employed,  be  to  promote  the  glory  of  its  great 
original,  and  th ;:  devotion  and  edification  of  the  Church  j 
The  great  queflion  is ;  Or  father  can  it  be  any  queflion 
at  all;  whether  it  is  to  be  principally  employed  in  cele- 
brating the  deliverances  of  Ifrael,  or  redemption  by  the 
Son  of  God? — Whether  it  is  to  borrow  its  lights  from 
prophecy,  and  a  difpenfation  forelhadowing  good  things 


{a)  I  Pet.  iv.  10. 

R 


130  A  DISCOURSE  ON  PSALMODY. 

tocorne,  or  from  the  light  of  theglorkus  CoffslofChrlJ}  >  (a) 
Whether  it  is  to  communicate  inftrudion  and  admo- 
nition wholly  from  what  Cod  /pake  in  time  pafi  unto  the 
fathers  by  the  prophets,  and  leave  out  all  that  he  hath  in 
thefe  lafl  days fpoken  unto  us  by  his  Son,  whom  he  hath  ap- 
pointed heir  of  all  things  ?   (i) 

Whether  the  writer,  whatever  his  knowledge  and  at- 
tainments may  be,  under  all  the  fulnefs  of  the  Spirit,  as 
loon  ashefets  himfelf  to  exprefs  his  fentiments  in  verfe, 
is  immediately  to  conceive  himfelf,  and  thofe,  whom  he 
is  to  teach  and  admonifli  in  Pfalms,  Hymns  and  Spiritual 
Songs,  not  as  living  in  this  advanced  Hate  of  the  Church 
and  the  world,  but  as  actually  living  and  refiding  in  Ju- 
dea,  three  thoufand  years  ago? — Whether,  inftead  of 
giving  thanks  unto  Cod  and  the  Father  for  all  things,  (c) 
he  is  to  give  him  thanks  for  nothing,  that  he  has  done 
for  himfelf  or  his  fellow  Chriftians,  for  the  Church  or 
the  world,  in  that  long  feries  of  ages,  and  events  which 

have  pafled  fince  the  days  of  David  I What  fliall  we 

fay  to  thefe  things? It  can  never  be  the  mind  of  the 

Spirit,  it  can  never  be  the  will  of  God,  that  the  Chrif- 
tian  Poet  Ihould  pafs  over  in  fUence  thofe  glorious  acts 
of  wifdom  and  love  in  the  profped  of  which  he  has  fo 
often,  by  his  prophets,  commanded  all  nature  to  rejoice. 

I  am  at  a  lofs  to  exprefs  my  aftonifhment  at  the 

thought,  that  I  ihould  be  lead  10  plead  the  caufe  of  the 
Gofpel,  or  to  evince  the  propriety  and  reafonablenefs  of 
exprefling  our  gratitude  for  it,  our  glorying  in  it,  and 
endeavoring  to  promote  its  intereft  in  any  way  of  which 
the  heart,  the  voice  or  eloquence  of  man  is  capable  ?— 

What  I  fliall  farther  advance  upon  this  fubjeft  will 
refer  chiefly  to  the  Miniftersof  Chrift. 

(a)  2  Cor.  iv.  4.  f}J  Heb.  i.  i.  (c)  Eph.  ?.  30. 


A  DISCOURSE   ON   PSALMODY.  13I 

Our  heavenly  Father,  in  condefcenfion  to  our  weak- 

nefs,  as  a  trial  of  our  fubjeftion  and  obedience,  and  in 

oi'der  toilluftrate  the  glory  of  his  power  in   the  con- 

veriion  and  falvationof  men,  hasdepofited  the  precious 

trea/ure  of  the  Go/pel  in  earthen  vejjels  (a). — But  as  men 

like  ourfelves,  weak  and  unworthy   as  they  are,  have 

been  appointed  to  the  important  office  of  gathering  and 

edifying  his  Church,  we  muft  conceive  them  to  be  fully 

authorized  and  furnifhed   for  this  purpofe. — They  are 

honored  with  every  appellation,  that  may  lead  them  to 

form  juft  conceptions  of  the  importance,  and  dignity  of 

their  office,  and   that  may  procure  from  the  people  a 

proper   refped:  and  efteem  for  their  miniftrations — 

They    are  fsrvants  of  ChriJ}  (b)  appointed   over    the 

other  members  of  his  hotifehold' — They  are  ambajfadors 

for  Chri/t  (cj,  and  delegated  to  addrefs  the  people   in 

the  name,  and /?ead  of  Chri// — They  are /Rewards  of 

the  myjierks  of  God  (d),  and    are  entrufted  with   the 

adminiftration  of  the  word,  and  of  the  folemn  feals  of 

the  Covenant  of  Grace.     They  fpeak  to  the   people  in 

the  name  of  God,  and  offer  up  to  God,  through  Jefus 

Chrifl,  the   adorations  and    praifes,  the  petitions  and 

thankfgivings   of  the  people. — To  them  is  committed 

the  word  of  reconciliation  fe  J. — To  inflrud  and   admo* 

niih  is  the  great  bulinefs  of  their  office. — Thefe  two 

branches  of  duty,  if  they  are  difcharged  in  their  full 

extent,  comprize,  in  a  manner,  the  whole  of  their  pub- 

lie  bufinefs,    as  preachers  of  the  Gofpel. — To  them, 

therefore,  the  command  and  injunftion  of  teaching  and 

admonifhing  the  people,  in  Pfalms,    Hymns  and  Spiritual 

Songs  J  muft  be  confidered  as  more  efpecially  direded.-^ 

[a)  2  Cor.  4.  7.       {!>)  Matth.  24.  45'.       (c)  2  Cor.  5.  20. 
(dj  I  Cor.  4. 1.  (^)  2  Cor.  v.  19. 

R  2 


134  "  A  DISCOURSE  ON  PSALMODY, 

Nor  will  it  avail  to  fa)'-,  that  they  teach  their  hearers 
in  catechifing  and  preaching,  and,  that  in  thefe,  they 
take  every  opportunity  c^  reproving,  rebuking  and 
exhorting  their  hearers, — The  command  of  the  Ajwdlc 
requires,  that  their  inftrudions,  exhortations  and  re- 
proofs fliould  be  as  well  and  as  faithfully  communicated 
in  their  PfulmSy  Hymns  mid  Spiritual  Sotigs,  as  in  their 
Sermons;  and  confequently  that  the  fame  leflbns  of 
knowledge  to  enlighten  the  underftandingsof  their  peo. 
pic,  and  of  reproof  and  exhortation  to  dircft  and  ani- 
.  mate  them  in  the  way  of  their  puty,  iliould  be  foupd 
}n  the  one  as  in  the  other. 

Befides,  they  live  under  the  minlftratton  of  the  Spi- 
rit (a),  and  if  they  have  reafon  to  expecl  his  aid  i|i 
prayer,  and  in  preaching  the  word,  which  they  are  of- 
ten called  to  perform  without  previous  fludy  and  medi- 
tation, they  furely  may  expetl  his  aid  and  direction  in 
choofing  or  compofing  a  Pfalm  or  Hymn,  deligned  to 
jnftru.lt  and  ecHfy  the  people,  or  to  celebrate  the  praifes 
of  their  God  and  their  Redeemerf  They  are  mhvjlers 
of  the  New  7ejiament  (h),  perfons  whom  their  Lord 
has  magnified  above  the  prophets  (c),  and  even  above 
the  Baptiji-  himfelfy  his  own  immediate  forerunner. — 
Surely  then,  if  the  minifters  of  Chrift,  after  having 
been  fo  highly  honored  by  their  divine  mafter,  after 
having  heard,  as  from  his  own  mouth,  thofe  leflons  of 
wifdom,  v/hich  he  came  from  Heaven  to  reveal ; — if  af- 
ter he  has  treated  them  zs  friends ^  and  made  known  ta 
.them  all  things  that  he  heard  of  his  Father  (dj,  they 
fliould,  in  any  part  of  their  miniftrations,  conceal  or 
{iifguife  their  fuperior  honor  and  advantages,  and  teach, 

(a)  2  Cor.  iii.  8.  (b)  7  Cor.  iii.  6, 

(cj.  Lukeyii-  28.  (dj  John  xv.  15. 


A  DISCOURSE  ON  PSAL?.IODY.  I33 

not  as  the  mefTengers  and  anibaiTatlors  of  the  Son  of 
God,  but  as  if  ihey  were  the  difciples  of  Mofes  and  the  . 
prophets,  they  would  be  highly  ungrateful  to  him,  who 
had  raifed  them  to  fo  high  ;ai  honor,  and  blefled  them 
with  fo  clear  a  light,  and  be  unfaithful  to  the  people  of 
their  charge. 

They  hav;  feen,  and  heard  many  things  Nvh'ch  many 
highly  favored  kings  and  prophets  in  vain  dejired  to  Jee 
and  hear  (a J,  and  Ihall  they  not  be  allowed  to  declare 
them  ? — Nay,  <hall  they  take  thofe  very  prophets  and 
kings  for  the  models  of  their  teaching,  negleding.  ih? 
great  Apofile  and  Hlgh-Priefl  of  their  profej/ion,  ChriJ} 
3efus(bJP 

If  we  could  exhibit  the  types  both  of  perfons  and 
things,  that,  under  the  Old  Teftament,  were  appoint- 
ed to  fore-fignify  the  coming  of  our  Lord,  his  humilia- 
tion, his  fuiferings,  his  exaltation,  and  the  bleiTnigs  con- 
fequent  upon  them,  in  all  the  glory,  of  which  they  are 
capable,  they  would  vanifij  upon  the  appearance  of  the 
Sun  of  Righteoufnefs  lilcQ  the  ftars  before  the  fun  in  his 
ilrengtht 

What  was  the  deliverance  of  Ifrael  from  their  bon- 
dage in  Egypt,  and  from  the  wrath  and  tyranny  of 
Pharaoh  by  the  hand  of  Mofes,  compared  with  the  de- 
liverance of  all  true  believers  froni  the  wrath  of  God, 
and  the  terrors  of  a  violated  law? — What  are  the  vic- 
tories and  triumphs  of  Jofliua,  and  the  fubfequent  fet- 
tlement  of  Ifrael  in  the  promifed  land,  where  they  were 
ftill  furrounded  with  enemies  and  evils,  hable  to  capti- 
vity and  death,  to  the  triumphs  of  the  Son  of  God  who 

(a)  Matth.  xiii.  17.  (I)  Heb.  iii.  i. 


134  -A   DISCOURSE   ON   PSALMODY. 

delivers  his  people  from  the  bondage  of  corruption  ( a ), 
frees  th.Qm  from  the/hare  of  the  devil (b),  difarms  death 
of  its  fiingy  and  the  grcwe  (c)  of  its  power,  and  will 
raife  them  to  a  place  and  flate,  ivhere  God  ivill  appoint 
them  falvation  for  walls  and  bulwarks  (d)  P — What  was 
the  abafenient  of  David,  driven  from  the  throne  of  If- 
raei,  and  all  the  forrows  and  diftrefies  of  that  holy  man, 
arifing  from  the  unnatural  bafenefs  and  treachery  of  his 
fon,  and  the  ingratitude  and  cruelty  of  his  fubjeds,  and 
from  the  apprehenfions  of  divine  wrath  incenfed  againft 
him  for  his  fins,  compared  to  the  abafement  of  the  Son 
of  God,  who  left  the  throne  of  Heaven,  who,  in  the 
llkenefs  of  fmjul  flejh  (e)  conflicted  with  poverty  and 
contempt,  endured  the  contradiction  of  [inner  s  again/}  him^ 
felf  (f),  whofe  foul  was  overwhelmed  with  unfpeakable 
anguifh  and  horror,  when  the  Lord  laid  upon  him  the  ini- 
quities of  us  all(g)y  and  who  though  he  was  perfectly 
holy,  fubmitted  to  be  treated  as  an  impoftor  and  malefac- 
tor, and  to  expire  iri  the  painful,  ignominious,  and  cur- 
fed  death  of  the  crofs  ? — David  was  reflored  from  his 
abafement  and  banifliment,  he  was  eftablifhcd  on  the 
throne  of  Ifrael,  raifed  to  be  the  head  of  the  Heathen  (h) 
and  fome  of  the  furrounding  nations  were  made  tribu^ 
tary  to  him.  But  what  is  all  this  to  the  circumftances 
of  triumph  and  glory,  in  which  our  Redeemer  came 
forth  from  the  prifon  of  the  grave,  to  the  extenlive  and 
everlafting  dominion  conferred  upon  •  him,  and  to  the 
dignity  to  which  Cod  has  exalted  him^  having  fet  him  at 
his  own  right  hand  in  the  heavenly  places,  far  above  all 
principality  and  power  and  might  and  dominion ,  and  every 
name  that  is  named  not  only  in  this  world,  but  that  which 
is  to  com^  (/}  ?  And  may  I  not  be  allowed  to  alk  ;  What 

(a)  Rom.viii.  21.      fij  2  Tim.  ii.  26.     ^c;  i  Cor.  xv.  55. 
(d)  Ifai.  xxvi.  I.        (e)  Rom.  viii.  3.       (f)Hth.  xii  3. 
is)  Ifai.  liii.  6.        (A)  Pfal.  xviii.  43.     (/)  Eph.  i.  19,  20. 


A  DISCOURSE  ON  PSALMODY.  I35 

portion  have  we  in  David P  neither  have  we  inheritance  in 
the  fon  of  Jeffe.  His  obedience  and  fubniiflion  to  the 
divine  law,  his  fcrrows  and  fufFerings,  his  triumphs  and 
exaltation  however  diftinguifhed  and  illuftrious,  were 
perfonal,  and  had  no  influence,  refembling  that  of  our 
Lord  Jefus  Chrift.  Our  gracious  Redeemer  appeared 
and  aded  in  every  thing  as  the  head  and  Saviour  of  his 
body  the  Church  (a).  The  Apoftle  exprefles  the  inti- 
macy of  the  union  between  Chrift  and  believers  in 
the  ftrongeft  terms  when  he  fays,  i  Cor.  vi.  15,  17. 
Know  ye  not^'  that  your  bodies  are  inetnbers  of  Chriji P 
and  he  that  is  joined  to  the  Lord  is  one  Spirit*  Agreea-. 
bly  to  this,  if  he  fufFered,  we  are  faid  to  fuffer  with 
hinty  (h)  if  he  died,  we  are  to  reckon  ourfelves  as  dead 
with  him  (cj,  if  he  be  crucified,  our  old  man  is  crucified 
with  him  (d),  if  he  is  rifen  xu;?  al/b  are  quickened  together 
with  himy  and  made  to  fit  together  in  heavenly  places^  itt 
Chrift  Jefus  (d>). — By  A/ J  obedience  we  are  made  right e- 
Qus  (f)  and  by  his  firipes  we  are  healed  {g) ; — He  is  en- 
tered  into  Heaven  as  our  forerunner  (h),  and  from  thence 
we  look  for  him  as  our  Saviour  (i),  to  deliver  us  from 
every  enemy,  that  remains  yet  to  be  fubdued,  and  to 
receive  us  to  thofe  manfions  of  blifs  and  glory,  which  he 
is  gone  before  to  prepare  for  us  (kj,  and  in  which  he  now 
lives  and  reigns  on  our  behalf. — And  are  thefe  glorious 
and  edifying  doftrines,  fo  important  to  be  known  and 
believed,  together  with  the  exhortations  to  holinefs, 
comfort,  and  heavenly-mindednefs  which  our  Lord  and 
his  Apoftles  have  founded  upon  them,  to  be  paffed  over 
in  filence,  by  the  minifters  of  Chrift,  whenever  they 
go  about /o  teach  andadmonifh  their  people  inPfalms  and 

fa)Eph.  ▼.  2^.  {b)  Rom.  8. 17.  {c)  Rom.  6.  7.  (d)  Rom.  6.  6. 
(e)  Eph.  2.  5, 6.  (f)  Rom.  5-  19-  {i)  ^  P^^-  «•  24- 

(h)  Heb.  6. 20.         (i)  Phil.  3-  ao-         (^)  John  14.  2. 


136  A   DISCOURSE  ON  PSALMODY* 

Hymns  P — And  are  the  anions  and  fufFerings  of  an  ob- 
fcure  and  cliftant  type,  even  of  the  patriarch  David, 
•who  is  both  dead  and  iuried  {^a),  to  be  celebrated  in  our 
Songs  of  Praife,  inilead  of  the  beneficial  deeds  of  the 
great  Captain  0/  our  Salvation,  who  fuifered  and  died, 
and  who  now  lives  and  reiffns  for  oiir  eternal  intereft 
and  happinefs? — Shall  \re  thus  derogate  from  the  dig- 
niry,  obfcure  the  glory,  and  ftrikc  out  from  our  Songs 
of  Praife  the  very  name  of  that  divine  Perfcn,  v.hom 
his  Father  has  fo  highly  exalted,  and  whom  duty,  grati- 
tude, and  intereft  conftrain  us  to  adore,  to  magnify  and 
exalt  in  every  way,  in  which  we  arc  capable  of  doing 
it?— 

If  then  our  intereft  in  the  blefTed  Jefus,  our  ilnfpeak- 
able  obligations  to  him,  and  his  tranfcendent  and  divine 
dignity,  render  it  difparaging  to  him  and  ungrateful  in 
us,  to  fubftitutc  the  actions,  the  fuiTerings,  or  name  of 
any  other  per/on  in  the  place  of  his,  v/hat  fiiall  we  fay  of 
thofe  things  that  prefigured  him? — When  teaching  our 
people  fhall  we  fpeak  only  of  high-priefts  -who  had  infir- 
mity, (h)  and  of  facrifxes  that  cbuld  never  take  avjay 
fins,  (c)  and  fay  nothing  of  our  great  High-Priefl,  ivho, 
after  he  had  ojfcred  one  Jacrifice  for  fins,  in  full  manifef- 
tation  of  its  prevalence  and  acceptance,/br  ever  fat  doivn 
at  the  right  hand  of  God  ?  {d) — The  tranfcendent  love  of 
God  to  a  perifhing  world,  and  the  full  fecurity  that  all 
true  believers  have,  that  they  fliall  be  made  partakers  of 
eternal  life  are  fubjecls  upon  w  hich  we  fliould  dwell  with 

peculiar   delight And  Ihall  we  draw  our  proofs  and 

illuftrations  of  thefe  important  and  intereft'ng  truths 
from  the  flaying  and  offering  the  pafchal  lamb,  from  the 
ihedding  the  blood  of  bulls  and  of  goats,  (e)  and  not  from 

{a)  Ads 2. 29.    {l>)  Heb.  vii.  2S.  (c)  x.  II.   {d)  i.  3.   (<?)  x.  4. 


A  tilSCot'RSE  ON  PSAtwODYi  t^f 

his  giving  up  his  own  Son?  {a) — -Shall  we  lead  tlie  people 
to  the  language  and  types  of  the  Old  Teftament  in  order 
that  they  may  be  able  to  comprehend  with  all  faints, 
•vjhat  is  the  breadth  and  length,  the  depth  and  height  of  the 
love  of  ChriJ},  (b)  \jhen  we  have  before  our  eyes,  in 
the  bright  original  himfelf,  a  grace  and  coridefcennbn, 
which  we  are  called,  not  only  to  admire,  but  to  imitate? 
Let  this  mind  be  in  you,  fays  the  Apoftle,  Phil.  ii.  5,  63 
7.  which  was  alfo  in  Chrift  Jefus  ;  Who  being  in  the  fcrnt 
bf  God,  thought  it  not  robbery  to  be  equal  -with  Cod,  but 
made  himfelf  of  no  reputation  and  took  upon  him  the  form  of 
a  fervant,  and  laas  made  in  the  likenejs  of  men,  and  hting 
found  in  fafhion  as  a  man,  hmnhled  himfelf,  and  became  obe^ 
dient  unto  death,  even  the  death  of  the  crofsk 

What  ihall  I  more  fay? — -The  jews  might  be  led  x6 
venerate  David  their  prince,  they  might  be  led  to  cele- 
brate the  aftionsof  his  life  daily  in  their  public  devotions 
as  forefhadov/ing  the  adlions  of  the  Son  of  God ;  they 
might  be  led  to  fubmit  cheerfully  to  the  daily  expence 
and  drudgery  of  offering  facrifices  for  the  fame  caufe; 
but  v/hether  it  be  proper  for  Chriflians  to  do  either  the 
one  or  the  other,  to  the  exclufion  of  ail  mention  of  the 
•name  of  the  Lord  Jefus,  and  of  that  one  facrifce  for  fins, 
which  -when  he  had  offered,  he  for  ever  fat  down  at  the 
right  hand  of  God,  (r)  I  leave  to  the  reafon  and  confci- 
ence  of  every  Chriftian  to  judge.     Why  ihould  we  b6 

of  different  fentiments  on  this  fubjecl  ? Is  Chrifl  divi- 

ded? — Was  Da'vid  crucified  for  us?  or  were  we  baptized 
in  the  name  of  David:  {d) 


c 


Let  me  not  be  accounted  afTuming^  if  my  zeal  for  th 
the  Gofpel  and  my  earnefl  defire  to  have  its  gloriou? 

{a)  Rom.  V.  8.  &  vm.  32.  {l>)  Eph.  ili.  iS,  19. 

(c)  Heb.  X.  12.     {d)  I  Cor.  i.  13. 


I3S  A  DISCOURSE  ON  PSALMODY. 

light  introduced  into  every  part  of  our  public  devotions, 
incite  meflill  farther  to  fpeak  to  my  fathers  and  brethren 
in  the  rniniftry. — 

We  have  alrea<]y  heard  tlie  facred  writers,  reprefent- 
ing  the  ftate  of  the  JewiPn  people,  before  the  appearance 
of  our  Saviour,  as  a  itate  of  deplorable  darknefs.  The 
brighteft  lights  of  the  Church  have  fubfcribed  to  the 

fame  truth *   "  What  can  there  be,  at  mofi:,"  fays 

Witfius,  '^buL  twilight  before  the  rifing  of  the  fun. — 
*'  the  Lord  therefore  difpenfcd  the  light  of  his  word  to 
*'  them,  in  fuch  a  manner,  that  they  conk!  only  viev/  it 
'*  ftill  at  a  diflance  and  obfcurely.'*  Peter  has  eiegant- 
^'  ]y  rcprefented  this,  by  comparing  the  prophetic  lan- 
*'  gnage  unfo  a  la-rnp  thiit  Jljineth  in  a  dark  -place,  1  Peter  i- 
''  1 9'" — When  he  calls  it  a  lamp  he  intimates  the  ab- 
*^  fence  of  the  fun,  and  when  he  fpeak s  of  a  dark  place 
"  he  reprefents  the  ftate  of  the  ancients,  which,  amidft 
*'  the  darkntfs,  had  the  glimmering  fn^all  light  of  a 
''  burning  taper,  which  is  ufed  only  in  the  night  time, 

"  not  in  the  full  day." Ke  has  copied  the  following 

eKprelhons  from  Calvin. — f  **  What  did  the  law  and  the 
.  "  prophets  difcover  to  thofe  who  lived  in  their  days  ? 
"  Certainly  nothing  but  a  tafte  of  that  wifdom,  which 
"  was  afterwards  to  be  clearly  difplaycd,  by  foretel- 
*'  line  it  as  fiininf  at  a  diftance — Whenever  Chrift  can 
'^  be  pointed  out  with  a  finger,  the  kingdom  of  God  is 
*'  difclofed. — "  For  in  him,  fays  Calvin,  are  laid  open 
"  all  thofe  treafures  of  wifdom  and  underflanding,  by 
**  which  we  penetrate  almoll  into  the  fecret  places  of 
*'  Heaven,  quibus  prope  ad  ipfa  caeli  adyta  penetra- 
"  tur."— t 

%  Witfius  b.  4.  ch.  13.  feft.  5.         f  Calv.  lib.  2.  ch.  11.  feft.  5, 
%  Calv.  inftit.  lib.  2.  Cap.  11 .  ^t^.  5.  ad  finera. 


A  DISCOURSE  ON  PS '^LMODY-  I ^^ 

And  can  we,  as  minifccrs  of  Chrift,  aftei-  this  Sun  of 
Right  ecufnefs  has  7-1  fen,  and  after  the  light  of  the  glory  of 
his  Gofpel  has  fi?one  upon  us,  teach  our  people,  as  if  we, 
and  they,  were  ftUl  living  i«  a  dark  place,  and  enlight- 
ened only  by  the  glimmering  fmall  light  of  a  burning 
taper  ?-— It  would  furely  be  Itrange  and  unaccountable 
that  light  is  come  into  the  worlds  and,  that  the  very  mi- 
niflers  q/"/A/// //^A/ fhould  choofe  to  communicate  their 
inftruftions,  and  admonitions,  as  in  a  dark  place,  and  by 
the  light  of  a  taper. 

The  Apdftle  after  having  reprefented  the  divine  dig. 
nity  of  our  Saviour,  as  infinitely  tranfcending  that  of  the 
angels,  the  prophets  or  any  other  mefiengers,  whom 
God  hnd  formerly  employed  in  inftrufting  and  reform- 
ing the  world,  fays,  Keb.  2-  3.  Hoijj  fhall  ive  efcape 
if  we  neglct^  fo  great  falvati on,  which  at  the  frfi  be- 
gan to  he  fpoken  by  the  Lord? — And  can  we  with  this 
•word  of  Chrifl:  in  uur  hands,  v/ith  this  Gofpel  of  our  Sal- 
vation  (a)  in  full  poiTeflion,  publiflied  and  declared  by 
the  Son  of  God,  acquit  ourfelvesof  treating  it  with«f- 
gleSi,  if  in  any  part  of  our  niiniftrations  v.'e  pafs  it  over, 
as  if  our  Lord  had  never  fpoken  it  P — Where  is  our  gra- 
titude to  our  heavenly  Father  for  addrefTing  us  by  this 
glorious  and  divine  meflenger,  or  to  the  amazing  grace 
of  him,  who  condefcended  to  humble  and  abafe  him- 
felf  to  become  our  teacher,  if  wherefoever  we  go  to 
teach  and  admonifh  our  people  in  Pfaltns  and  Hymns,  we 
prefer  the  teachings  of  the  prophets  to  thofe  of  the 
Son  of  God. 

Surely,  if  every  flther  eye  fhouldbe  blind  to  the  glo- 
ries of  our  great  Emanuel,  if  every  other  heart  fhould 

(rt)  Eph.  i.  13. 
S2 


t40  A  DISCOURSE  ON  PSALMODY. 

be  ungrateful  for   the  bright   and    glorious    light   and 
tidings,  be  has  brpughtinto  the  world,    it  (hould  never 
be  the  cafe  with  thofe,  whofe  bufuiefs   and  office  it  is 
%o  difplay  and  declare  them — The  prophet  Ifaiah  (Ch. 
52»   7,   8.)  has  celebrated  the  approach  of  this  heaven- 
ly mefienger,  and  foretold  the  efFed:  it  fliould  have  upon 
the  miniilers  pf  religion,     floiu  beautiful  fays  he,  upon 
Ihe  mouniains  are  the  feet  of  him  that  bringeth  good  ti- 
dings ^  that  fublifJjeth  peace,  that  brirgeth  good  tidings  of 
good,  that  publifijtth  Salvation,  that  faith  unto  Zicn  thy 
Cod  reigntth. — Tl.y  watchman  fy all  lift  up  the  vqice,  with 
the  voice  together  fhall  thty  fing,  for  they  fhall  fee  eye  to 
eye,  when  the  Lordflmll  bring  again  Zion. —  Now  this  di- 
vine melTenger  has  appeared,  we  have  ften  him  eye  to 
eye,  he  has  dwelt  among  us,  we  have  beheld  his  glory,  and 
we  have  heard,  from  his  own  mouth,   the  good  tidings 
cf  peace  and   mefiages  of  Salvation. — And  fhall  we, 
after  all  this,  not  do,  what  the  prophet  fays  we  Ihould 
have  done,  even  upon  his  diftant  approach? — Was  even 
this  fufiicient  to  have  raifed  a  joy  of  heart  that  would 
break  forth  into  Songs  of  Praife  and  exultation  ;  and 
fhall  not  his  appearing,  his  proclaiming  peace,   and  good 
ivill  towards  men,  his  purchaflng  for  us  and  fecuring  tp 
us  the  mod  valuable  blelTings,  have,   if  poflible,  a  ftill 
greater  cfPecl? — Shall  we  whofe   office  it  is  to  preach 
Chrifi  Jefus  the  Lord  (a),  by  our  filence  of  him  in  our 
Songs  of  Joy,  raanifeft  a  want  of  that  gratitude  which 
the  prophet  expeded  and  foretold  ?   Shall  we  declare  to 
the  world,   that   his  appearance,  and  blefTings  are  not 
fodefirable,  as  he  apprehended  them  to  be,  or  lead  man- 
kind to  call  in  queltion  the   truth  of  his  predictions  ? — • 
Shall  we  never  confefs  in  Songs  of  Praife  and  gratitude 

(^)  2  Cor  4.  5- 


A  DISCOURSE   ON   PSALMODY.  I4I 

to  God-ivhat  our  eyes  have  feen,  what  our  ears  have  heard^ 
and  our  hands  have  handled  of  the  word  of  life  (a),  nor 
^?w  forth  the  praifes  of  him,  who,  at  fuch  an  expence 
of  abafe;nent  and  fullering,  has  called  us  out  of  darknefs 
into  his  marvellous  light  (hj> — No — Let  gratitude  to 
Heaven,  let  our  duty  and  obhgations  to  a  crucified, 
rifen,  and  exalted  Saviour  conftrain  us  to  declare 
what  we  have  Jeen  and  heard,  that  others  may  be  con- 
vinced of  the  high  value  we  fet  upon  the  great  Salva- 
tion, may  learn  to  mingle  their  fongs  with  ours,  and 
feek  after  that  communion  and  fellow fhip  with  the  Father 
andwithhisSonJefus{c),  in  which  they  hear  us  ex- 
preiling  our  glory  and  our  joy^ 

Let  me  farther  obferye,  that  in  adhering  to  the  Old 
Teftament  Pfalmody,  we  fpeak  of  the  tabernacle  or  tem- 
ple as  ftill  {landing  ;  we  teach  our  people  to  fing  as  of- 
fering facrifices  or  promifing  to  offer  them,  at  Jerufalera, 
though  thefe  things  cannot  be  done,  in  their  prefent 
circumftances,  even  by  the  Jews  themfelves.  Thus  do 
we  teach  our  people  to  view  Chrift  through  the  veil  of 
thofe  types  andiliadows,  which  fore-flgnified  his  coming, 
and  to  maintain  a  great  veneration  and  refpecl  for  ordi- 
nances, that  he  has  aboliihed  at  the  expence  of  his  fuffer- 
ings  and  death,  while  we  fay  nothing  of  baptifm  and 
the  Lord's  fupper,  which  he  has  appointed  as  memorials 
of  his  having  appeared,  and  which  he  has  commanded 
us  to  obferve,  as  public  and  folemn  declarations  of  our 
faith  in  him,  our  dependence  upon  him,  and  gratitude  to 
him,  and  as  folemn  feals  of  the  new  covenant. 

To  thefe  ordinances,  there  is  not,    I  conceive,  the 
jnoft  diftant  reference  in   the   whole   Old  Teftament 

{a)  I  John  I.  I.       (^)  I  Pet.  2.  9.       (c)  1  Johni.  3. 


142  A   DISCOURSE   ON   PSALMODY. 

Pfalmody.  And  do  th.y,  who  are  to  adminifler  them, 
need  be  told  how  neceffary  it  is  that  the  people  ihould 
be  carefully  inftrucled  in  their  nature,  deugn,  and  in 
the  importance  of  obferving  them  ? — And  need  we  to 
remind  th'em,  how  often  the  Apoflles  (peak  toChriftians, 
as  having  been  baptized,  and  prefs  upon  them  a  dirtin- 
guilhing  degree  of  mortification  and  holinels,  as  what 
they  are  (Irongly  obliged  to  by  this  folemn  ordinance  ?  (a) 
And  when  we  come  to  devote  the  dear  lambs  of  our 
flock  to  the  F.^ther,  Son  and  Spirit,  can  we  forbear  a 
Song  of  Praife  to  that  God,  who  hath  brought  them  nigh 
by  the  blood  of  his  Son  fbj,  to  that  gracious  Redeemer, 
who  gathers  them  ivith  his  arm  (c)  and  who  has  appoint- 
ed them  to  be  wafhed  with  pure  xvater  (d),  in  token  of 
the  gr£ateft  blellings  ;  and  to  that  divine  Agent  by 
whom  we  hope  they  Jlo all  be  made  meet  to  be  partakers  of 
the  inheritance  of  the  Saints  in  light  P   (e) 

The  mournful  feafon  and  afFecling  circumftances  (/) 
in  which  oar  Lord  inftituted  his  fupper,  the  fpecial  care 
he  has  taken  in  appointing  theEvangehfts  to  record  the 
defign  and  circumllances  of  its  inftitution,  and  his  com- 
municating thefe  by  fpecial  revelation  to  the  Apoftle 
Paul  {g)  manifeftly  fhew,  how  important  it  was  in  the 
eftimatipn  of  our  Saviour,  that  all  his  di{ciples  fhouldbe 
early  and  diligently  informed  of  it,  and  flriclly  enjoined 
to  'obferve  it.  And,  indeed,  the  manifeflation  of  the 
Son  of  God,  his  low  abafement,  hisinceflant  labours,  his 
extreme  fufFerings  for  the  falvation  of  men,  are  acls  of 
Providence  the  moft  amazing,  are  events  the  mod  glori- 
ous, the  moll  important,  the  moft  interefting  to  man- 
kind,  to  Chriftians,    that  ever  the  world  faw.      On 

ia)  Rom.  6,  4.  Gal.   -i,.  27.    {b)  Eph,  2.  13.     (c)  Ifa.  40.  it. 
(d)  Eph.  5.  26.    (s)  Col.  1.12.     (7)  I  Cor.  ii.  23,     (^}lbid. 


A  DISCOURSE  ON  PSALMODY.  I45 

thefe  all  our  hopes  of  pardon,  peace,  and  eternal  happi- 
nefs  are  founded.  Now  it  is  that  we  mayrecolleft  witti 
lively  gratitude  thefe  wonderful  things,  that  we  may 
perpetuate  the  remembrance  of  them,  and  declare  to 
the  world  our  fenfe  of  their  reality  and  importance,  th^t 
our  Lord  has  appointed  us  to  celebrate  the  ordinance  of 
which  I  am  fpeaking.  Surely,  then,  it  may  well  appear 
ftrange,  and  unaccountable^  that  In  allthePfahiSy  Hymns 
and  Spiritual  Songs,  accompanying  our  celebration  of 
this  ox'dinance,  there  ihould  be  no  reference  to  the  ac- 
compliihment  of  thofe  events  v/ith  which  we  profefs  our- 
felves  fo  deeply  affected,  nor  to  the  infinite  love  of  God, 
manifcfted  in  it,  nor  to  the  infinite  love  to  men,  and 
that  anxious  concern  for  our  edification  and  comfort, 
which  our  Lord  difplayed  in  infcitutlng  this  ordinance 
at  a  time  when  all  his  thoughts  might  have  been  fwal- 
lowed  up  in  the  affecting  view  he  had  of  the  horror 
and  diftrefs  of  his  approaching  fufferings.  When  we 
fee  our  Redeemer  evidently  y^f  forth  as  crucified  before 
us  {a)  -wajhing  us  and  our  people,  from  our  fins  in  his 
blood  (b)  feating  us  round  his  table,  and  hear  him  invit- 
ing us  fo  fup  ivlth  him,  and  condefcending  to  fiup  -with 
u  (c)  fhall  we  or  can  we  fupprefs  all  mention,  in  our 
Songs  of  Praife,  of  that  dear  and  excellent  perfon, 
whofe  love  we  are  affembled  to  record,  who  has  engaged 
us  by  every  tie  to  celebrate  his  glories,  and  innvhofe  na?ne 
we  are  exprefsly  commanded  to  offer  up  to  God  all  our 
petitions  and  thankfgivings  ? 

When  on  this  folemn  and  interefting  occafion  we  fet 
ourfelves  to  teach  our  people  in  Pfalms  and  Hymns,  no 
fiibjed  can  be  more  pertinent  or  proper  for  us  to  dwell 
upon,  than  the  holy  ordinance  in  which  we  are  imme- 

C^jGal.  3, 1.  (I'JKev.  I.';.  (c)  Rev.  3.  20. 


t44  ^   DISCOURSE  ON   PSALMODYi 

diately  engaged,  and  the  folemn  exercifes  of  entering 
into,  and  fealing  an  everlafting  covenant  with  God,  in 
■which  our  he;irtsfliould  then  be  employed,  and  the  afto- 
nilhing  love  of  God  and  grace  of  Chrift,  which  have 
opened  a  way  for  our  admiflion  to  fuch  an  exalted  an 
honor  and  privilege. — When  we  are  called  to  view  our 
Lord  furrounded  with  his  difciples  in  the  chamber  where 
he  inftituted  this  ordinance — to  follow  him  to  his  agonies 
in  the  garden,  where  his  enemies  feized  him,  a  difciple 
betrayed  him,  and  the  reft  forfook  hini  and  fled — when 
our  faith  fliould  behold  the  Captain  of  our  Salvation, 
condemned  as  a  malefadlor,  fcourged^  buffetted,  his  head 
crowned  with  thorns,  his  feet  and  hands  pierced  with 
nails,  and  himfelf  raifed  on  the  crofs,  bearing  our  fins  in 
his  own  body  [«],  and  there  giving  us  the  laft,  the  dear- 
eft  and  moft  expenfive  proof  of  his  love.  When  Chrift 
is  thus  evidently  fet  forth  as  crucified  before  us,  atnd 
when  his  exprefs  command  (b),  and  the  very  nature 
and  defign  of  the  ordinance,  in  which  we  are  engaged 
unite  in  calling  us  to  remember  him,  fhall  we  who  are 
his  minifters,  call  off  the  attention  of  our  people  from  the 
great  H'tgh-FrleJ}  of  our  profeffion,  Chr'ijl  Jefus  [c],  to 
the  obfcure  types  and  fliadows  of  an  antiquated  difpen- 
fation? — "Where  lliall  we  go  to  find  fuch  a  bright  and 
fhinintr  example  of  zeal  for  the  glory  of  God,  of  calm  and 
unrepining  fubmilfion  to  his  will,  of  invincible  fortitude 
and  patience  of  love  to  men,  of  a  meek  and  forgiving 
fpirit,  as  are  manifefled  and  difplayed  by  the  fufFering, 
dying  Saviour  ?  Where  fliall  we  go  to  kindle  the  flame 
of  our  devution  to  God,  of  our  zeal  in  his  fervice,  of  our 
love  to  our  Lord,  if  the  fire  of  that  altar,  on  which  he 
offered  up  himfelf,  be  infufficient  for  this  purpofe  > 

{a)  I  Pet.  2.  24.        (h)  Luk.  22. 19.  i  Cor.  ii.  24,  26. 
[f]  Hcb.  3.  I. 


A  DISCOURSE  OM  PfALMTODY*  fjf^ 

til  A  \Yor6,  my  de^ir  brethren,  Before  the  coming  of 
Oiir  Lord,  Mojesand  the  prophets'  lurote  df  Bm;  (a)  the 
types  an«i  Ihadows  6f  the  law.  forefignified  him.  And  we 
have  been  taught  to  believe,  that  the  moft  important  re- 
voliatioas  in  emjak'es  and  kingdoms  wer e  defigned  by  Pro- 
videH^e,  to  make  way.  for  his  approach,  and  to  facilitate^ 

the.fpjfGading  of  his.Gofpel'- And  fmce  his  departure 

fruoa  the  earth,  the  Apoftles,  whom  he  commlfliohed — 
the  pflJiorS'  iin^Jeachers,  whom  he  ha&  appointed  to  fuc- 
ceed  them— the  Church  wkkb  he^ba«  eftabliihed, — the" 
days  of  our  public  worfliip,,  bearing  his  name  (h)^  and 
obferved*  in  memory  of  his  refurredion- — the  facraments^ 
he  has  inftituted-^-all  bear,  teftimony  to  his  divaie  digni-- 
ty,  and  to  the  certainty  and  realityof.  his.  having  long- 
fmce  appeared. — Our  faith  reprefents  him,  as  exalted 
to  Heaven,.. and,  worlhip^^tl  by  its  glorious  in  habit  ant  s; 
atnd  our  hope  teaches  us  to  look  for  him  from  thence  to 
complete  our  falvation  in  the  redemption  of  our  bodies 
from  the  grave,  and  in  the  eftablifliment  of  our  whole 
perfons  in  everlafting  felicity  and  glory — And  is  this 
perfon,  all-glorious  .and  divine,  ne^^er  to  be  mentioned 
in  our  Hymris  and  Songs  of  Praife  .■* — Are  his  incarnation, 
his  miracles,  his  actions,  his  difcourfes,  his  virtues,  his 
example  to  be  pafled  over,  as  unworthy  to  be  taught  or 
celebrated  ? — Shall  eloquent  orations  be  compofed  and 
delivered,  fhall  fublime  and  labored  poems  be  written 
and  fung,  in  honor  of  human  benefactors  and  deliverers, 
and  fhall  the  name  and  actions  of  the  Saviour  be  pafTed 
over  in  filence  by  thofe,  who  Ihare  his  blelTings,  who 
hope  to  ihare  his  triumphs,  and  are  appointed  by  their 
office  to  declare  his  glories? — No. — Let  us  go  forth  id 

Jefus  luithout  the  camp,  bearing  his  reproach-  (c) Let 

©ur  upright  and  honeft  intentions  be  mifreprefentcd. — ■ 

(a)  John  i.  45.      (1>J  Rev.  i,  10.      (ej  Heb.  xUi.  13. 
T 


146  A   DISCOURSE  ON   PSALMODY. 

Let  US,  for  our  zeal,  for  the  honor  of  Chrift",  and  for  pro- 
moting the  knowledge  and  interefts  of  his  Gofpel,  be 
flrangely  branded  with  the  reproachful  names  of  ^^ri^wx, 
Sodnians,  blafphoners,  and  De'ifis.  Let  us  perfcvere  with 
a  prudent  and  refolute  zeal  to  approve  ourfelves  to  our 
Divine  Mafter,  and  to  labor  for  the  furtherance  of  his 
Gofpel. — If  we  fuffer,  tuff  Jhall  alfo  reign  'with  him — If 
ive  deny  him,  he  ivill  alfo  deny  us — (a)  And  let  us  remem- 
ber, we  have  an  altar,  luhereof  they  have  no  right  to  eat 
whofey-ve  the  tabernacle^ — (b) 

Unto  hitA  that  loved  us,  and  wafhed  us  from  cur  fins  in 

iis  oivn  blood ;  and  hath  made  us  kings  andpriefts  unto  Cod 
and  his  Father  ; — to  Him  be  glory  and  dominion  for  ever 
and  ever- — Amen-  (c) 

(a)  2  Tim.  ii.  12.     (h)  Heb.  xiii.  10.      {c)  Rev.  i.  5,  64mm 


FINIS* 


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